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NATURE AND 'BLESSEDNESS 



OF 



CHRISTIAN PURITY. 



BY REV. R. S. FOSTER. 



tOttlj an Jntroiruction, 

BY EDMUND S. JANES, D. D., 

ONE OP THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH. 

' ..117/ 

" Blessed ai-e the pure in heart, for they shall see God." 



NEW-YORK: 
HARPER AND BROTHERS, PUBLISHERS, 

82 CLIFF STKEET. 
1851. 



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Entered according to Act of Congress, in the year 1851, by 
Rev. R. S. FOSTER, 

in the Clerk's Office of the District Court of the Southern District of 
New-York. 



I The Library 
OF Congress 



WASHINGTON 



PREFACE 



Reader, what is the great object of life ? Is it not to he 
good, and to do good, and thus to glorify God ? I am sure 
I should do you great injustice to suppose you capable to 
return any other answer. But this sentiment is precisely 
my apology for presenting you the following treatise. No 
other consideration would have brought it before the public. 
Its author has no other object to subserve — no other aim to 
gratify. It comes to you on a mission of love, with a sin- 
cere desu^ for your welfare, and a single intention to pro- 
mote it. He wishes to do good, and would avail himself 
of the widest means. I know you will commend the ob- 
ject — I trust you will approve the method. He might 
have contented himself in his ordinary pulpit and private 
ministrations; but then he reflected, that possibly he might 
extend the sphere of usefulness by employing other agencies. 
If he reaches thousands with his voice, he remembered, 
that he might reach thousands more with the pen. If he 
impresses a few in pubhc assemblies, and in friendly circles, 
he reflected, that he might reach others in their retirement, 
and impress them in their solitude. If he speaks to some 
now, he remembered, that " the night coraeth in which no 



4 PREFACE. 

man can wark," when his voice will be silent — he might 
speak, when dead, throiigh the printed page. This hope 
of widening the sphere of usefulness, and extending it 
through a longer period, decided him. Is it a chimerical 
hope ? He trusts not. If any good shall be done to any one, 
that would not have been done without the publication, he 
will be amply repaid, and rejoice that *'he has not run in 
vain, neither laboured in vain." If a single soul shall be 
saved, he will feel that such a result would have been worth 
an eternity of toil ; if any shall be quickened to higher ex- 
ertion, his effort will be a thousand times compensated. 

One word more, and the preface concludes. The author 
is painfully sensible that his production has many defects, 
but he believes that they are such as will not be injurious 
to the reader — blemishes rather than poisons. For these he 
asks your indulgence. Conscious of the sincerity of his 
motives, and hoping for the Divine benediction, he sends it 
forth upon its mission, trusting to find, in the day of the 
Lord Jesus, that it has produced some fruit. May the great 
Head of the Church bless both writer and reader, and bring 
them to that realm where they shall see eye to eye, and 
know as they are known I 



CONTENTS 



Introduction Page 7 

CHAPTER I. 

THE OCCASION", NATURE, AND OBJECT OP THE WORK. 

Things seen and things unseen contrasted— Privilege of believers — Privilege 
of the race— State of the Church— Important quotations— The present crisis— 
The want of the Church — Precise object of the present work 17 

CHAPTER II. 

CHRISTIAN PRIVILEGE, OR THE HIGHEST ATTAIWABLE MORAL AND 
SPIRITUAL EXCELLENCE DESCRIBED. 

Method of the discussion stated and justified — Statement of theories — Particular 
discriminations — View of the author elaborated — What he includes, and what 
he does not include, in the highest attainable spirituality— Different from 
mere justification 37 

CHAPTER IIL - 

HOLINESS ATTAINABLE. 

Many things desirable not attainable— Method of arriving at the Scriptural 
proofs— Proofs adduced— Scriptural proofs— Inferential— Consequential— Lo- 
gical— Death purification refuted 78 

CHAPTER IV. 

OBJECTIONS CONSIDERED. 

Seeming weight and plausibility of many objections— Need refutation— Not 
generally believed— Not generally experienced— Contrary to the word of 
God— Passages examined— Promotive of pride— Those who profess it not better 
than others— Impossible to live witliout sin 103 



b CONTENTS. 

CHAPTER V. 

MEANS FOR THE ATTAINMENT OP HOLINESS. 

Importance of this chapter — Discouragements — A state of mind presupposed — 
Distinct object— Sense of need— now procured— Willingness— Desire— De- 
termination— Entire consecration- Faith— Faith described— An error— A 
second error Page US 

CHAPTER VI. 

EVIDBNCfES BY WHICH ONE MAY KNOW THAT HE IS ENTIRELY SANCTIEIEa>. 

Unhappiness of doubt — Danger of false security — No need of deception — How 
religious experience is authenticated to the mind— Witness of the Spirit— 
Phenomena immediately attending this blessing— Fruits 142 

CHAPTER Vn. 

HOW HOLINESS MAY BE RETAINED AND REGAINED WHEN LOST. 

Information upon the subject of retaining grace as important as upon the point 
of obtaining — Watching against sin — Resistance of temptation — Use of the 
ordinary means— Perpetual consecration— Living by faith— Living by the 
moment— How this blessing is to be regained if lost 162 

CHAPTER VIII. 

HINDERANCES TO THE ATTAINMENT AND RETAINMENT. 

Defective and unsound teaching — Extravagancies and inconsistencies — A dis- 
torted state of things— Prejudices— Unwillingness.-... .....-,... 175 

CHAPTER IX. 

MOTIVES TO HOLINESS. 

Its intrinsic excellence — God requires it — The interest of the cause of truth and 
religion— The present condition of the Church and the world— Motives de- 
rived from eternity 184 

CHAPTER X. 

ADVICES TO CHRISTIANS PROFESSING THIS HIGH ATTAINMENT. 

Valuable advices of Mr. Wesley^Be not over anxious to profess — Not over 
anxious to suppose the work done— Suggestions to such as malie no profes- 
sion— A useful extract from Wise's "Path of Life" 196 



INTRODUCTION. 



In writing, as we must do, a hasty Introduction to Mr. 
Foster's book on Christian Purity, we deem it improper and 
out of taste, though it may not be out of fashion, to intro- 
duce extraneous subjects. In our judgment, an introduction 
to a book should be a modest, truthful statement of its cha- 
racter and claims. We shall proceed upon this principle. 

The work is divided into ten chapters, with descriptive 
headings. The first chapter is properly the author's intro- 
duction. It is addressed to the reader, and headed, " The 
Occasion, Nature, and Object of the Work.'' The too great 
influence of " the things which are seen and temporal," the 
exigences of the Church, which imperiously demand that all 
her members should come "unto the measure of the stature 
of the fulness of Christ," and the author's intense desire to 
see the Church awake and put on her strength, and put on 
her beautiful garments, are the occasion of the book. 

What does the Gospel propose to us as our present per- 
sonal privilege ? What, as to moral and spiritual excellence, 
has it for me, now ? These are the grand inquiries which 
the author proposes to answer. Consequently his theme 
must be, " The fulness of the Gospel of Christ " — The holi- 
ness of the Bible — The perfectness to which Christians may 
attain by Divine gi'ace in this probationary estate. What 
a theme ! What spiritual beatitudes has Infinite Love se- 



INTRODUCTION, 



cured to us in this life by the agonies of Calvary ? How 
fully can the Infinite Spirit which worketh in us mightily 
transform us now, whilst on earth ? To what present attain- 
ments does the word of God invite us, and the authority of 
God bid us ? How sweet and sublime the office of answering 
these questions ! — to concentrate the rays of Holy Scrip- 
ture on this glorious subject, and in the strong light thus 
furnished, enable the inquiring disciple to see clearly and 
fully his high calhng of God in Christ Jesus. This work 
has been happily performed by the author in this book. 

In executing this important work, the author has not set 
himself forth as a theological reformer. He has given no 
new and novel theory. He has set up no rivalry with other 
writers on the subject. He has made no assaults upon 
standard Wesleyan authorities. He has not attempted to 
modify the long and generally received and cherished doc- 
trines of the Methodist Church on this question ; nor has he, 
as a sectarian, laboured to controvert the opinions of other 
Churches, The work is also unencumbered with philo- 
sophical and metaphysical speculations. It is an earnest, 
practical treatise on the subject. It is a meek, ardent, 
prayerful effort, vividly to exhibit the principles and glories 
of Christian Purity, and to urge and enforce its claims. 
Surely such a book needs no apologist. It cannot find 
opponents among earnest, devoted Christians. All such 
will hail its advent. They will welcome it as another well- 
adapted instrumentality to promote vital godliness in the 
world ; as a channel through which the crystal waters of 
the river of life may flow into human hearts, which are 
hungering and thirsting after righteousness ; as an efficient 
agency for leading sinners to that blood which cleanse th 
from all sin. Such are the manifest as well as professed 



INTRODUCTION. U 

objects of the work, tlie spirit with which it is imbued, and 
the abihty with which it is executed, that they cannot fail 
to secure for it the favourable regard even of those devout, 
holiness-loving Christians who may dififer from the author 
relative to some of the views he has set forth. If they can- 
not embrace all his sentiments, they will fellowship his 
spirit. No one in the enjoyment of Bible holiness, and 
anxious for its spread and prevalence in the Church and in 
the world, will doubt that the circulation of this little volume 
will do good — will be promotive of the glory of God in 
the sanctification of his children. In order to this, it is not 
necessary that the book should be better than the Bible, or 
even superior to the writings of Wesley, and Fletcher, and 
Watson, and Merritt^ and Peck, and Bangs, and others, on 
this subject. Without claiming this pre-eminence, the 
work may be highly useful. It may relieve some minds 
of their perplexities concerning the nature of sanctification, 
the way of its attainment, or its evidences. It may present 
the motives to its pursuit in a way that, to some persons, 
will be more fascinating, or more pungent and successful. 
Again : eveiy man has his circle of influence. Each author 
on this subject will secure some readers that would not 
give attention to the writings of others. Here is a power 
for good that ought not to be lost. Yerily, if there is any 
subject on which we need line upon line, and precept upon 
precept, the theme of this book is that subject. If there 
is any religious truth that should be urged upon the dis- 
ciples of Jesus, with the sweetness of his constraining love, 
and the solemnity of his Divine authority, it is the truth, 
that Christians may, and ought to be holy. O that tens 
of thousands of individuals, filled with its bliss, and inspired 
by its power, were telling of its charms, and inviting to its 



10 INTRODUCTION. 

pursuit ! that tens of thousands of spiritual hmners, the 
Holy Spirit guiding their pencils, were actively and cease- 
lessly engaged in portraying the glories of this subject to 
the vision of the Church, until every member of it, ravished 
by its beauties, and impelled by its attractions, would aspire 
to its attainment, by faith enter into its enjoyment, and 
then join in labours to spread it ! Reader, before you pro- 
ceed further, stop and pray for this. Holiness is the great- 
est good — the highest destiny of the militant Church, and 
the most precious interest of the race. A holy Church 
would soon make a holy world. If the Church were with- 
out spot or wrinkle, or any such thing, her hght could not 
be hid. When the Church puts on her entire strength, 
her influence must be triumphant in the world. When her 
hearts, and hands, and means, and influences, are all devoted 
to God and his cause, her aggressive movements will be 
mighty, will be world- saving. As this book wisely instructs, 
judiciously and faithfully admonishes, and affectionately and 
earnestly invites, the Church to heed this duty — to secure^, 
this interest, it cannot fail to be highly useful. Its literarjg 
character is good. The style will interest most readers. 
But the author has not been careful about this. He has, 
sought to give the work higher claims. In this he has sue-, 
ceeded. To interest the reader in the subject, and not in 
the book, is his aim. Stupid, indeed, must that reader be 
who is not interested in the subject. The truth set forth is 
susceptible of illustration, but it is above ornament. It may 
be so held to the light as to enable uis to examine it advan- 
tageously, but a gilded casing would not befit it. 

The author, in the first chapter, having in a general way 
set forth his subject, in the second chapter takes up this 
specific topic, — Christian Privilege, or the highest Attainable 



INTRODUCTIOK. 11 

Moral and Spiritual Excellence. In tlie commencement of 
the chapter he gives a very succinct statement of the differ- 
ent theories, both philosophical and religious, which have 
been propagated. This grouping together of these theories 
enables the reader to discern the beauty and harmony of the 
true, and the deformity and deficiency of the false, — a most 
happy method of exhibiting truth. In giving his own views, 
the author shows the difference between justification and 
sanctification. He does not, however, depreciate the former 
in order to exalt the latter. They are not rival but mutual 
truths. They are not conflicting graces, struggling for pre- 
eminence in the heart, but harmonious graces, — the grace of 
regeneration leading to the grace of sanctification, and sancti- 
fication perfecting what is begun in regeneration. It is not 
therefore necessary to lower the one in order to elevate the 
other. The glories of the latter are so excelling that it is 
hot necessary to obscure the real glories of the former to 
render them visible. In stating the nature of this attain- 
ment the author has not so sublimated and etherealized it 
as to make sincere inquirers utterly despair of attaining it. 
Neither has he so simplified and explained away the subject 
of sanctification as to lead ordinary believers to say. The 
state is so little in advance of what I now enjoy that I 
feel no great concern about it. These extremes have 
been carefully avoided. I will ask the candid reader of 
this chapter to mark what is said of the effect of sanctifi- 
cation upon character. From not understanding this, most 
imfortunate mistakes have occurred. Let the point be well 
considered. A correct understanding of it will aid us 
greatly in judging of our own experience, and appreciating 
the Christian character of others. This chapter concludes 
with a most pungent appeal to the reader to become holy, — 



12 INTRODUCTION. 

by grace, through faith in Christ, immediately to attain to 
the highest moral and spiritual excellence. 

The object of the third chapter is, to prove the attainable- 
ness of the state of grace presented and illustrated in the 
preceding one. This is, therefore, a chapter of engrossing 
interest. Is the beautiful theory of holiness exhibited a true 
one ? Is the blessed experience of moral purity described 
a real one ? May all Christians understand this subject, 
and enjoy this felicity, in this life ? Who can answer these 
questions satisfactorily ? What authority can determine 
them infallibly and eternally, beyond doubt and beyond 
controversy ? Every pious heart will say, let me hear the 
voice of God in response to these inquiries. Nothing but a 
" Thus saith the Lord," can remove all my doubts and con- 
firm my faith. In reading this chapter your utmost wish 
may be gratified. The author invokes no other authority, 
consults no other oracle. He rests the entire question upon 
the Scriptures of Divine truth. By an ingenious yet simple 
and ample collation of Scripture proofs, he has demonstrated 
the truthfulness of his doctrines. He has done more : he 
has shown most conclusively, that this is the great object 
and aim of the Gospel economy ; that for this purpose 
Christ died, the Holy Scriptures. were given, the means of 
grace instituted, and the offices and agency of the Holy 
Ghost furnished. Verily no one can carefully consider 
these Scripture arguments and not feel in his heart that 
" It is the will of God, even his sanctification." 

The author, in his intense desire to leave no lingering 
doubt upon any mind, to remove every stumbling-block out 
of the way of every person, and to hold up the truth in un- 
dimmed effulgence to every beholder, devotes the fourth 
chapter to answers to the various objections which have 



INTRODUCTION. 13 

been (sometimes honestly and sometimes captiously) m-ged 
against the doctrine of Christian hohness, as he inculcates it. 
These objections are candidly stated, calmly considered, and 
fully answered. The reader will find in this chapter an 
able exegesis of those passages of Scripture which have 
been supposed to teach a different doctrine from the one 
set forth in this treatise. The harmony of the Scriptures 
on this subject is made most manifest. 

Most of the readers who have progressed through a care- 
ful examination of these several chapters, will be led with 
more or less anxiety to inquire, How is this great good to be 
obtained? How is this rich grace to be sought and real- 
ized ? We beheve many of those who have read the por- 
tions of the book already noticed, will ask, these questions 
with trembling concern, with burdened hearts. The author 
has anticipated the uprising of these questions in the minds 
of his readers at this point, and in the next chapter furnishes 
his answer. Probably no portion of the work will be read 
more frequently, or with more intense concern, or greater 
profit than this. Fisher Ames, in his funeral eulogium upon 
Hamilton, states, that that illustrious orator made his dis- 
courses complete maps of his subjects. The subject of this 
chapter is, the way of attaining Christian holiness. The 
author's map exhibits the way of. faith in Christ. Then the 
several stand-points on the road, and the difi"erent stages of 
progress are carefully noted. The dangerous diverging 
paths are also faithfully exhibited. Still the way is not, in 
itself, a difficult, tedious, and tiresome one. It is not a long, 
weary, and perilous pilgrimage, to travel the whole length 
of it. For though the distance may actually be considera- 
ble, yet the facilities fm-nished for transporting us over it 
enable us to pass it very quickly. The grace of God, like 



14 INTRODUCTION; 

telegraph electricity, almost annihilates distance, as to time. 
"We are sanctified by grace through faith — ^therefore it may 
be now. That blood which cleanses from all sin has been' 
shed ; Christ ever lives to intercede for those who seek its 
application ; the Holy Spirit waits to aid them in their ex- 
ercises, and to transform them into the Divine nature and 
image ; all things are ready, — consequently, whosoever exer- 
cises the faith described in this chapter will enter into the 
fruition of holiness. 

The sixth chapter explains the evidences of entire sanc- 
tification. These are the direct witness of the Holy Spirit, 
and the indirect, or inferential and confirmatory evidences 
of its fruits. Certainly a state of grace so exalted and 
blessed, is not without its corresponding manifestations. It 
is reasonable here to expect the richest, ripest, and most 
luxuriant and luscious fruits found in the garden of the 
Lord. We ask the reader's attention to the distinctiveness 
of these evidences — or their variations from the evidences 
of justification — as the author has stated them. 

The seventh chapter is one of great practical import- 
ance. It discusses these two topics — How may holiness be 
retained, and, when lost, how may it be regained ? Few, if 
any, writers have treated these topics specifically and form- 
ally. And yet how vast their importance! !N"early, or 
perhaps all, evangelical Churches have their books of coun- 
sel and admonition, and encouragement for young converts. 
They are entering upon a new life, assuming new responsi- 
bilities and duties, and going into new scenes and untried 
circumstances ; and all feel that they should share, in a 
special degree, the sympathies and assistances of the 
Church, and pre-eminently so of their pastors. But who 
has evinced a corresponding interest in behalf of those who 



INTRODUCTION. 15 

are just entering upon the enjoyment, the profession, and 
the practice of hohness ? Are there no special responsi- 
bihties devolring upon them ? Are there not temptations 
and trials in their path ? Will no evil one seek to rob 
them of this richer treasure ? Will no malicious foe seek 
to cast them down from this loftier eminence ? Such per- 
sons are still in probation ; they are still encompassed v/ith 
infirmities ; they are still surrounded with wily and potent 
enemies ; they will have an additional and new class of 
temptations to contend with ; they will be called to a new 
and higher series of exercises, both of heart and life, and, 
consequently, will need all the aids which the entire econ- 
omy of the Gospel provides and permits. How kind and 
useful then is the office of one who is experimentally and 
practically acquainted with all the peculiarities of this sta- 
tion, to furnish to all who will receive them, such warnings, 
and directions, and exhortations as are needful and appro- 
priate ! This has been done by Mr. Foster in this chapter, 
with an affectionate pastoral spirit, and with great plainness, 
and considerable minuteness. I regard this as a very im- 
portant service to the cause of Christian hohness, and one 
that gives to this book much of its intrinsic value. 

The next effort of the author, is to show the insufficiency 
of the supposed or real hinderances to the attainment and 
permanent enjoyment of this grace. So clear and search- 
ing has been the investigation of these, that no reader can 
fail to see that there is nothing insurmountable in his diffi- 
culties — consequently no sufficient reason why he should not 
seek and possess the blessing. Having brought his reader 
to this inevitable conviction, he now plies his understanding, 
and conscience, and heart, with the mighty motives of truth 
and love, to bring him to a prompt, determined, and sue- 



16 INTRODUCTION. 

cessful pursuit of this high and glorious attainment. In 
this appeal to the reader to seek hohness, the transcendent 
and entrancing glories of the subject itself, are held up to 
win and allure to its pursuit. The authority of God, right- 
fully and positively requiring it, is urged. It is represented 
as the great pre-requisite for eminent usefulness. And the 
exigencies of the Church are shown to demand such use- 
fulness of all her members, and the glory of God to re- 
quire it of all his people. The eternal interests involved 
are pressed upon the attention. This appeal is forcible, 
fervent, eloquent, searching, startling. ! I pray that it 
may awake multitudes to the high destiny of holiness on 
earth, and its eternal beatitude in heaven ! 

The concluding chapter is taken up with general and 
particular advices to Christians, whether in the enjoyment 
of holiness or otherwise. These counsels are exceedingly 
pertinent and timely. They are highly instructive and in- 
teresting. They make a beautiful conclusion to this in- 
teresting volume. I conclude this introduction by express- 
ing the hope, that every one that reads it, will also read, 
with candour and much prayer, the entire volume. I have 
noticed some parts more particularly than others, but all 
should be read. Study the book as a whole. If you find 
some things which you cannot approve, we are certain you 
will find much to admire, and much that will contribute to 
your religious edification. Edmund S. Janes. 

New-York, March l8tL 1851. 



CHRISTIAN PUEITY. 



CHAPTER I. 

TO THE READER. 

THE OCCASION, NATURE, AND OBJECT OF THE WORK. 

*' The things wliicli are seen " need no apologist to urge 
their claims upon our attention, no dulcet tones to conciliate 
our esteem. Alas ! They plead for their own, with an elo- 
quence but too fatal — they find in us hearts but too easily 
charmed with the spell-like plea. 

It is not so with the higher interests of the invisible. Lying 
beneath the surface, and shut away from view by outward 
objects, undetected, for the most part, and unknown, the most 
persuasive eloquence — the most earnest entreaties gain for 
them but a reluctant hearing, and awaken, on their behalf, but 
a transient concern. It matters not though they be of infinite 
and unspeakable value, like diamonds, which glitter in ocean 
caverns, their existence is veiled, and their beauty and wealth 
uncoveted ! A dewdrop sparkling on the rosebud, awakens 
more admiration than the priceless stone which lies concealed 
amid its roots — the tinselled splendours of an earthly palace, 
have more power on the earth-born than the undying radi- 
ance of a heavenly mansion. The body, which hastens to 
corruption, finds a prompt and obsequious attention to its 



18 THE OCCASION, NATURE, AND 

meanest want — tlie soul, image of the Ineffable, pleads in 
vain for momentary heed to interests vast as the Infinite, and 
enduring as the Eternal ! 

A main object of the present volume is to promote these 
greater, but strangely, disastrously, neglected concerns — 
the concerns of the invisible and future — of the soul and 
eternity. 

Despairing to gain the ear or eye of mere earth-worms, 
we address ourselves to Christians, and others, who, like 
them, begin to appreciate spiritual things — and would point 
out to them the exuberance and richness of their privilege — 
the glory and excellence of the objects after which they 
aspire — even the utmost of the great things, included in the 
promises made to their faith. We mean not now what is 
reserved for them in the coming glory, but what pertains to 
them in this life. Of the former we remember it is said, 
*' Eye hath not seen, nor ear heard, neither have entered 
into the heart of man, the things which God hath prepared 
for them that love Him." Let them remain a secret until 
we enter in, and behold with open vision ; we would not 
fore-cast a refulgence so glorious — eternity alone will serve 
to unfold it ! 

Precisely what is the privilege of believers, as to spiritual 
attainments in this life, is obviously an exceedingly interest- 
ing and transcendently momentous question. It can scarce- 
ly be pondered too earnestly, or thought of too profoundly. 
For a time, as it has been heretofore, it may be overlooked ; 
amid the all-engrossing and overshadowing urgencies of the 
exterior and sensible, it may be obscured and kept out of 
view ; but its importance will yet be admitted, and the won- 
der of on-coming ages will be, that it was ever neglected — 
that inferior things, even trifles, were allowed to usurp its 



OBJECT OF THE WORK. 19 

place. As things hurry on to the consnmmation, and the 
conflicts of truth with eri'or become more general and en- 
gaging, and as each truth assumes its legitimate rank in the 
great chain of verities, this one will be seen occupying a 
peerless eminence, and exerting a commanding influence. 
Other engrossing questions will sink down, and from having 
swayed a world's heart and mind will elicit no more than a 
transient glance — a passing thought. This one will rise up, 
and the same world which had neglected it will do it 
homage. 

What the gospel proposes as the privilege of the race — 
what it promises to do for the great aggregate of collective 
humanity, particularly as it respects moral and spiritual im- 
provement, must, in connexion with the above, become the 
question, which, by force of irresistible attraction, will draw 
all minds and sway all hearts. Philosophers and poets, 
statesmen and scholars, as well as divines and religionists, 
will do it homage; and the collective intelhgence of the 
world will accord it attention. The physical man has had 
his day — a day of darkness and debasement, of sensualism 
and crime ; the intellectual man is now enjoying his — a day 
of refulgence and splendour ; the spiritual man, will have 
his. It is now in the dawn. The on-coming of its glory is 
but a Httle in the future. Destiny is evidently rushing upon 
us. All things tend in rapid convergence to some grand and 
glorious ultimatum. Science moves with quicker pace — art 
advances with firmer step — learning embraces wider survey 
— truth comes forth with increasing brilliancy— all things 
hurry onward, as with the pomp of a cavalcade, the rush 
of a host, to some grand ^and glorious completion. The 
moral elements are in portentous motion. Borne along 
upon the resistless and excited current, one cannot but in- 



20 THE OCCASION, NATURE, AND 

quiringly ask, and prophetically anticipate, what the end 
will be. If he penetrate beneath the thin exterior crust, 
into the discovery of hidden causes, he must soon perceive 
what is entirely obvious, that the great agency impelling 
the world forward with such momentum, is none other than 
the spirit of Christianity — the omnipotence of the Gospel. 
Here are the interior sources of that matchless energy, 
stirring and heaving all aromid him ; here the agency infus- 
ing the awakening spirit — evoking the resistless agitation — 
breaking the death-like spell of ages — and kindling the 
central fires which cause the great heart of the world to 
throb and palpitate, with a living excitement, quickening to 
the extremest fibre, and sending the life current to the re- 
motest nerve. He will see in the gospel the elements of 
the world's regeneration; and in surrounding phenomena, 
predictive foreshado wings of the on-coming and never-ending 
glories, of a reign of righteousness and peace, in which the 
knowledge of God shall fill the earth, and the moral perturba- 
tions of the race give place to quietness and assiu-ance forever. 
It might be an interesting exercise to push further, this 
excursion of incidental thought — to unfold more fully, as we 
think might be done, what the consummation in these re- 
spects will be ; nor would the adventure be void of profit. 
We should find much in the survey to cheer us on — much 
to excite us to new and nobler endeavour — much to inspire 
hope, enkindle corn-age, and awaken adoring love. We 
should hear voices calling, and behold hands beckoning us 
onward. Our hearts would leap within us, as we beheld 
the long night of the world's sorrow and guilt, roUing back- 
ward, and succeeding to it the effulgence of a day of rapture 
and innocence. But interesting and even profitable as it 
might be, to indulge in these connexions, it is aside from 



OBJECT OF THE WORK. 21 

our plan. Our inquiries lead us in another direction, if not 
so refulgent, certaialy of infinitely more practical importance. 
What does the Gospel propose to us as our present personal 
privilege ? What, as to moral and spiritual excellence, has 
it for me, now ? This, in general, is our theme. How obvi- 
ously important ! 

If the blessings of the Gospel were miconditional — if with- 
out any agency of ours, they were designed to be conferred 
upon us, we might, m that case, remain contentedly igno- 
rant of oiu' privilege, mitil we should find ourselves rejoicing 
in its possession : but if, on the other hand, it has riches to 
be sought before obtained — blessings to be specifically so- 
licited before given, how manifestly important that we 
know the value of the treasure, its nature and extent, as 
well as the mode of its acquisition, that we may be stimu- 
lated to the pursuit, and guided in its method ! If one 
knew that his domain embraced a mine of gold containing 
a million pounds, how much he would value it — how dili- 
gently he would seek the embedded treasure ! If he supposed 
it contained no such v^ealth, it would be comparatively 
valueless in his eyes, and he would die without exertion. In 
exact proportion as the blessings of the Gospel are valuable, 
therefore, is it desirable that we clearly apprehend and defi- 
nitely understand them. At the present time, particularly, 
when the mind of the Church is turned, with more than 
usual interest, to the subject of Christian privilege, and 
when the hearts of thousands in Christendom are peculiarly 
awake to it ; when inquiry is abroad, and action is assuming 
foiTii and dhection, it becomes of deeper and wider conse- 
quence than ever before. 

To say that the Church is now living, and from the time 
of the beginning has been living, beneath her privilege — be- 



22 THE OCCASION, NATURE, AND 

low her mission, would certainly be but a mild and mode- 
rate though humiliating utterance of the conviction of Chris- 
tendom. She has not possessed her full heritage. What 
is true of the aggregate is mournfully true of almost the 
entu'e individuality. Individual Christians have fallen below 
the standard. But few exceptions, comparatively, need, or 
could in truth or charity, be made. Only one in a multi- 
tude, with mightier impulse and greater faith than his fel- 
lows, has nobly dared to brook the difficulties, and go up to 
the possession of the entire promises. These stand as so 
many pyramids of light — as examples of the power of faith 
— amid surrounding sterility and desolation; and at the 
same time are standing memorials to the Church of her 
privilege, and reproving admonitors of her inexcusable short- 
coming. Why is this ? Why, at least, has there not been 
in the general experience of the Church a respectable ap- 
proximation to her privilege ? Why has she so long, and 
so almost universally, remained content with an inferior 
piety ? I know not what response will come to your mind. 
A very plain and obvious one comes to mine. It is not 
alone, or even chiefly because of the influence of exterior 
things. These outward impediments, united with the al- 
most invincible depravity of our nature, have doubtless con- 
tributed to the result. But greater than these have been 
the conjoint hindrances arising, first, from an inadequate ap- 
prehension of privilege, and second, as growing out of the 
first, insufficient impulse or eff'ort after full attainment. To 
these two disastrous causes, we must believe, mainly may 
be attributed the deplorably defective piety of the Church 
from the beginning — deplorably defective in comparison 
with what it should have been. Some, in each age, have 
surmounted these — have attained to clearer views, to stron- 



OBJECT OF THE WORK, 23 

ger impulses, and their advancement has exceeded in the 
same ratio. Privilege, on the whole, however, has not been 
exhibited with sufficient clearness and fulness — duty has 
not been enforced with adequate earnestness and impressive- 
ness ; 'and so the Church, embodying the great mass of the 
membership, has been left content with a comparatively 
sickly and dwarfish experience, inferior to her necessities, 
and below her wants. There may have been, and doubtless 
has been, on the part of most Christians, a vague and in- 
definite idea of greater blessings, not yet included in their 
experience, and a general outgoing of heart after them : but 
there has been so much indefiniteness, as to awaken neither 
hope nor concern ; and if these in some instances have been 
awakened for a time, they have too often perished for want 
of guidance and support. 

Since writing the above, I find the following upon the 
same point, from the pen of a contemporary, elegantly ex- 
pressing the same sentiment. *' There is much in the pre- 
sent condition of the Chmxhes, and much in the present as- 
pects of the world, that makes this progressive energy of 
Christianity a lesson, needing now especially to be urged 
by the teacher and heeded by the disciples of this faith. 
The Church, we said, needs in this age to be kept in mind 
of the great truth, that there remains much land yet to be 
possessed, not only as the common heritage of the faithful, 
but as the personal allotment and homestead, so to speak, of 
each one of the faithful. The Churches, rediscovering a 
long-neglected duty, are now attempting to evangelize the 
heathen : it is an age of missions. The islands of the Pacific 
have heard the cry, after the lapse of eighteen centuries, 
that our earth has been honoured and blest by the coming 
of a Redeemer. China has shuddered to see the long do- 



24 THE OCCASION, NATURE, AND 

minion of her Confucius and her Boodh invaded by the 
Gospel of Jesus the Nazarene. The shasters of Brahminism 
find their sacred Sanscrit tongue employed by the diligence 
and fidehty of missionary translators, to utter the oracles of 
that one true God, who will banish from under the hdavens, 
, which they have not made, and which He has made, all the 
hundred thousand gods of the Hindoo Pantheon, with all 
the other idols of the nations, however ancient and however 
popular. The tinglings of a new life from on high seem, 
along the coasts of Asia and of Africa, shooting into nations 
that Paganism held for centuries senseless and palsied. Is 
not Ethiopia soon to be, as the prophetic eye of the Psalmist 
long ages ago saw her, stretching out her hands unto God ? 
But whilst each Christian Church, each band of spiritual 
disciples, in lands long evangelized, is thus lengthening the 
cords of her tent to take in the Gentiles under its broad 
canopy, she must, in consequence, and, as it were, in coun- 
terpoise of the extension, strengthen her stakes at home to 
bear the increased tension, and the extended shelter. Her 
supports must be proportionably augmented at home by a 
deepening piety, and a steadier vigour of principle in her 
discipleship, or the work will soon come to a stand abroad. 
A sickly and bedwarfed Christianity will not furnish the 
requisite labourers or the needful funds. Expansion with- 
out solidity will bring upon our Zion the ruin of the arch 
unduly elongated and heavily over-loaded. Chiistendom it- 
self must be more thoroughly Christianized before Heathen- 
dom will relinquish its old character and worship, and learn 
our creed and love our Saviour. 

"Were there no other precept of that tenor, the single 
utterance of our God, 'Be ye therefore perfect, even as 
your Father which is in heaven is perfect,' would be suffi- 



OBJECT OF THE TTOP.K, 25 

cient to show how a hmitiess growth and expansion of our 
intellectual and moral statm^e was set before us m the Gos- 
pel. The utterance was a part of the Sermon on the Mount. 
The morality there taught, and which has smitten infidels 
with admiration, goes beyond — far beyond — that temporal 
and secular order to which they would limit it. To man, 
the heir of immortahty, it prescribes the law, and warrants 
the hope of an immortal progression — a progression of 
which time is but the starting point, and eternity the long 
career, and God the unsearched and ever-ascending goal of 
its endless and jubilant ascent. The mistakes and crude 
hopes of the irreligious, and the peculiar dangers and duties 
emironing the religious men and women of our times, should 
alike enforce this great principle. It is written again and 
again over the ISTew Testament. The Chief Master and 
Apostle of our profession prayed for his people, that his joy 
might remain in them, and that their joy might be full in 
keeping his commandments, and that thus their Father and 
His Father might be glorified in their ' bearing much fruit.' 
Complete and final as was their justification, when once be- 
lieving in Him, whose sacrifice and work made an end of 
sin, and brought in an everlasting righteousness, their sanctifi- 
cation was but initial, and was to continue progressive, as- 
cending from grace to grace, and even when culminating in 
the invisible glory, it was even there to know, through the 
long lapse of an eternity, an mtenser glow of love, and to 
scan a widening horizon of knowledge, and to evolve a 
higher grade of hohness, as the dread, glad perfection of 
their Father God loomed on them more vastly, and shone 
on them more nearly and more clearly." — Rev. William JR. 
Williams. 
I cannot forbear in this connexion to pro^^ent my readers 



26 THE OCCASION, NATURE, AND 

witli a thrilling paragraph from the pen of that strong 
thinker and nervous writer. Dr. Ohn, bearing directly upon 
this subject. Speaking of the yoiuig men of the present 
age, he says, and the remark is applicable to all, as illus- 
trating the responsibilities devolving upon us, with respect 
to all the accumulated interests of our day, civil, moral, and 
religious. " Something more than this will be justly ex- 
pected of them. It is the glory of the men of the present 
generation that they have improved upon all past ages, and 
greatly enriched and beautified the inheritance which their 
fathers bequeathed them. It will be the undying reproach 
of their successors if this full tide of improvement shall be 
stayed upon their accession to the high places of power and 
respectability. They will enter upon their career with pecu- 
liar advantages. The accumulations of past ages constitute 
their resources fd* new enterprises. The light of rich and 
varied experiments shines full upon their pathway, and the 
wonderful discoveries of the last half century constitute the 
vantage-ground from which they are allowed to commence 
their new career. If, with facilities so many and so great, 
unknown to their predecessors, they shall do no more than 
maintain the actual status of the intelligence, and happiness, 
and virtue of the community, they are destined to act but 
an inglorious part. They ought to contribute to the welfare 
of society such measures of new light, and vivacity, and mo- 
mentum, as will quicken and multiply the energies of every 
ameliorating enterprise. This is their proper function and 
vocation, for which they should diligently equip themselves 
as champions whose eyes are already fixed upon the arena 
of the coming conflict. 

" The actual state of education, morals, and happiness in 
a community, may be regarded as the true expression of 



OBJECT OF THE WORK. 2l 

the power of the moral and intellectual forces engaged for 
its improvement. The efficiency and usefulness of a Church, 
for instance, are precisely what the zeal, purity, and intelli- 
gence of its members can make it. We may conclude, 
therefore, that the Christian enterprises of the present time 
must remain stationary, without some new accession of 
moral resources. If the rising generation shall come for- 
ward with only the same degree of piety and intelligence 
that belong to their fathers, then the utmost that can be 
expected is, that the cause of religion and humanity shall 
not retrograde. Progress, under the circumstances supposed, 
is wholly out of the question. The Church is now barely 
able to hold its ground against the opposing forces of sin 
and error, or to advance with a tardy step to future tri- 
umphs ; and if it is to be recruited and reinforced by such 
members and ministers only as already wield its destinies, it 
must remain in essentially the same condition, while the ac- 
cession of even a few persons of deeper piety, and stronger 
faith, and larger views, might sweep away the obstacles that 
retard its progress, and open a career of unexampled suc- 
cess. A single individual of enlarged conceptions of duty 
and burning zeal for Christ, is sometimes able to com- 
municate new spirit to a whole church which has, for years, 
scarcely given a sign of vitality. It had just enough of 
moral power to maintain a bare existence, and resist the 
pressure from without; and now the additional impetus 
given by one true man of God puts everything in motion 
and triumphs over obstacles. V/hat victories then might 
we not anticipate, what enlargement for Zion, could the whole 
host of our young men [the whole Church] be induced to 
gird themselves with strength, and enter upon the whiten- 
ing field to which they are called, with something like the 



2S THE OCCASION, NATURE, AND 

spirit of primitive Christianity ? It would be as new life 
from the dead. It would be as the birth of a new dispensa- 
tion. They who are ready to perish would revive again, 
and all the islands of the sea would rejoice. 

" Manifestly it is such a revival of heavenly charity, and 
wisdom, and apostolic zeal, that is imperatively demanded 
by the present condition of all our social and Christian enter- 
prises. The passing era A\dll ever be recognised in history 
as an age of noble conceptions, and of great moral convic- 
tions. It has planned and begun to execute godlike enter- 
prises, but it evidently lacks the sinews needful for their suc- 
cessful accomplishment. It reels under the burden it has 
assumed. The existing race of Christians has propagated 
sublime ideas, which it is appointed for their successors to 
realize in sublime achievements. This is in accordance with 
a great law. An age of discovery leads in an age of per- 
formance. First comes the science, and then its application 
to life. The Church is well furnished with grand ideas. It 
has on its hands comprehensive evangelizing schemes, whose 
successful accomplishment will usher in the millennium. 
What she now wants is agents to execute them. She wants 
an army of young men, [Christians of all ages,] large-minded 
and large-hearted, and deeply baptized into the Saviour's 
spirit. This is the great want to which all others are sub- 
ordinate. Let it be supplied, and all other obstacles Avill 
vanish away. The cause of Christ and humanity calls for men 
— needs men — cultivated, sanctified, self-sacrificing, brave 
men, and it really wants nothing else to the completeness of 
its triumphs. Material resources, with which the Church 
overflows, only wait for the bidding of hps touched with 
holy fire to call them forth upon the altar of sacrifice. 
And now what Christian young man [or old man] will 



OBJECT OF THE WORK. 29 

endure the tliouglit, that all these godly enterprises, for the 
improvement and salvation of the race, shall fail or languish 
for want of worthy champions. The Church has just now 
started forth from the ignominious repose of centuries, and 
trembles to recognise itself as charged by Christ with the 
evangelization of the world. Shall this work, so nobly 
begun, fail or languish for want of labourers ?" — for want 
of that entireness of consecration to the cause which its 
magnitude demands ? 

This article, though addressed to young men with respect 
to their peculiar responsibilities, admirably sets forth the 
want and responsibility of the entire Church — a higher 
piety and more entire devotion — in other words, the sancti- 
fication of Christians. Let the Church attain to this — let 
Christians claim their privileges and come up to the standard, 
and the world will be a speedy and easy conquest. These 
enlightened and noble views cannot produce an undue im- 
pression upon the minds of the present generation of 
Christians. 

We repeat it, then, how important that Christians have 
full ftnd truthful views of the extent of their privilege, and 
of the nature and kind of their obligations in regard to it ! 
If there be one want of Christendom, at this time, greater 
than all others, it is tliis. There is learning — there is piety 
— there is zeal — in our belief there was never more, per- 
haps never so much. Certain it is there was never so much 
needed ; but there is still more wanted than extraordinary 
learning, piety, and zeal. It is that entire consecration, that 
higher development of the Christian life throughout the 
entire Church, which can never take place until she sees the 
fulness of her privilege, and the terribleness of her obliga- 
tions. With low, or even medium views of her priAilege 



30 THE OCCASION, NATURE, AND 

and duty, she can never pass into tliat higher hfe, that 
" fulness of the blessing of the Gospel," that " unity of the 
faith," that dweUing in God, which she must attain before 
the world becomes regenerate through her instrumentality. 
We may erect churches — found charities — educate ministers 
—employ missionaries — print Bibles — extend far and wide 
all these and a thousand other appliances for the good and 
redemption of the race ; but, though we may do incalculable 
good by such means, we shall fall painfully short of the 
glorious mission of our. Christianity, if we fail ourselves to 
see, and if we fail to make the world see, that sublime, that 
almost Divine, spiritual perfection she places ivithin our reach, 
and holds out in invitation to us. Christianity possesses in- 
ferior and superior blessings — it may exist in inferior and 
superior degrees of development. What the world wants, 
what the Church wants, is Christianity in all of its ful- 
ness : then, and not till then, " shall the wilderness and 
the sohtary place be glad, and the desert shall rejoice 
and blossom as the rose." Let it not be inferred that we 
depreciate the ordinary but genuine experience of the 
Church, the common grade of Christian grace ; but alfow- 
ing it all the value it can have, we only say it does not ex- 
haust our claim — there are still greater blessings in store for 
us ; and the greatest good of ourselves and of the race, re- 
quires that we should not stop short of our entire privilege. 
The time has come when we need to ascend, to press up to 
a higher, healthier, and purer experience — from the inferior 
to the superior walks. 

But where the need of another book ? AUomng the im- 
portance of the subject, its constantly increasing moment, 
and its urgency, particularly at the present time ; yet has 
not enough been written, and well and ably written upon 



OBJECT OF THE WORK. 31 

it? We have the works of Mr. Wesle}^, and Fletcher — 
Mr. Watson and Bates — Peck, Merritt ; the devout works 
of Baxter, Owen, and others. Are not these sufficient? 
What more need be done but to distribute these abroad, and 
cause them to speak, until Christendom shall arise and gird 
herself? That these have respectively done noble service 
to the cause, there can be no question, " Many stars, we 
doubt not, will brighten in their crowns of rejoicing forever." 
Let the Church be grateful, that God, at needful intervals, 
has in mercy raised up such minds to enlighten and bless 
liis people. We rejoice to believe they have opened up 
currents of injfluence and usefulness which will continue to 
flow on, to the refreshing of Zion, long after they enter into 
rest, through the on-coming ages of time. 

Were these universally read, less occasion perhaps would 
exist for additional volumes on the same subject. And yet 
even if extensively read, if generally studied, they do not 
supersede the usefulness of other works. Though excellent, 
and in the main unobjectionable, it may be entirely unobjec- 
tionable, still other mmds may conceive of the same truths 
m a manner, and present them in a form, which will facihtate 
their influence and prevalence, and, at the same time, be 
equally unobjectionable. Though truth is ever the same, 
circumstances are constantly changing ; and that presenta- 
tion of truth which precisely met the want of a former age 
or a certain place, may not so completely fill the demand 
of another period and diflerent locality. The altered circum- 
stances, now and yonder, call for a new and additional pre- 
sentation of the old and unaltered truth. Error is a Proteus, 
ever assuming new forms, and attacking truth under fresh 
disguises. It is necessaiy, therefore, to repeat the exhibition 
of truth in a manner suited to meet these varied attacks, and 



32 THE OCCASION, NATURE^ AND 

expose these recurring and sliglitly shifted deceptions. These, 
with one additional consideration, are our apology for offering 
the Church and all serious and reflecting men the present 
treatise. The additional consideration is this : after all that 
has been said and written, neither the world nor the Church 
is fully awake to duty. The work is not yet done. There 
are remaining errors in theory and practice — ^in faith and 
experience ; and so long as this remains a truth, there Avill 
continue a call for additional effort. 

It may be proper further and more explicitly to state here, 
that it is no part of our object to present a new theory, not 
even an unprovement or essential modification of an old one ; 
but simply to educe, in somewhat different form, what has 
been exhibited by others in our standards froYn time to time. 
Gaining this, we shall have accomplished our highest aim. 
They, therefore, who s€ek for novel and starthng specula- 
tions — who find pleasure only in the adventurous and rash 
— who delight to see the ancient and respectable torn ruth- 
lessly away, to make place for the unfledged and irresponsi- 
ble — need expect no entertainment in the following pages. 
For such minds we have no fancy to write. But to the 
candid and truth-seeking and truth-loving — ^to the serious 
and thoughtful, who value truth more than singularity, we 
submit this our humble effort to do good ; hoping that they 
will find both entertainment and profit in its perusal. A 
word to such, and we proceed directly to our work. We 
are all liable, m regard to every subject, to be unduly in- 
fluenced by prejudice, swayed by pre-conceptions arising 
from habit, constitution, education, association, and other 
causes. The blinding influence of these is obvious, all 
around us and within us, every hour. How great the hero- 
ism and pre-eminent the moral corn-age which completely 



OBJECT OF THE WOiiK. 33 

exorcises and casts them out of tlie mind ! How indispensable 
to the highest success that this be done! 'No one can 
properly investigate a subject, or even successfully ex- 
amine the researches of another, until his mind, in relation 
to truth, is as the needle to the pole — ready to follow it 
whatever its direction — ready to settle upon it, however 
diflferent from all its former opinions or long cherished 
preferences. 

With regard to the particular subject considered in the 
following pages, it may be that some of our readers, from 
the "influence of causes unknown, have imbibed prejudices 
— prejudices exerting an undetected, but fatal power upon 
their whole religious character and progress — blinding them 
to privilege and restraining them from duty — limiting their 
usefulness, and diminishing their enjoyments ! Is it so ? 
Will the reader make inquisition ; and with a noble. Chris- 
tian sincerity, worthy of himself and worthy of the magni- 
tude of the truth involved, give himself to its discovery and 
open his heart to its divine impression. 

It is the desire of the author in the preparation of this 
work, to promote the great cause of holiness in the earth ; 
beheving that he who does this is a permanent benefactor 
of the race. And remembering that God's children are 
scattered throughout the entire Church, in all the denomi- 
national divisions, it will be his effort to avoid all allusions 
having a tendency to inflict needless pain upon any, and at 
the same time to assist all in the glorious work of then- 
common mission — the building up of Christ's kingdom in 
the world, " and spreading Scriptural holiness over these, 
ov€7' all lands." We shall, indeed, give our own views fully 
and undisguisedly, but without entering at all into merely 

sectaiian contentions, or attempting to secure denominational 

2^ 



34 THE OCCASION, NATURE, AND 

aims. We write for Christians, without respect to name ; 
with no thought whatever of their peculiar badge, and with 
no desire to affect their particular church relations; but 
purely to assist them in the great matter of Christian ex- 
perience. Here we have a common interest, and may, with- 
out infringing personal or denominational rights, be " co- 
workers together," advising, comforting, reproving, and ex- 
horting each other, and so "provoking each other to love 
and good works." 

We are, indeed, and we think profitably, under existing 
circumstances, distinguished by various appellatives and 
diversified usages and symbols ; but our foundation, om- 
faith, oui- experience, our hope, our heaven, is one. Chil- 
dren of one Father — ransomed by one Saviour — renewed 
by one Holy Spirit — and going forward to one everlasting- 
home. We can but feel a fraternal sympathy; and over- 
looking all petty distinctions, must delight to recognise the 
invisible bond of a glorious and divine brotherhood — the 
union and fellowship of hearts ! A few more revolving suns 
and we shall " see eye to eye," and " Imow as we arc 
known." Dropping, with our clay, the infirmities that in 
any degree sundered us, and leading our names and badges 
in the grave, we shall flow together and mingle as sun- 
beams amid the radiance of heaven. One song will gladden 
our hearts, one temple resomid with our praises, and one 
God be our " all in all." V/hat remains but that now, in 
anticipation of the future union, we " bear each other's bur- 
dens, and so fulfil the law of Christ," and help each other to 
"work out our salvation," meanwhile looking unto God, 
" who worketh in us to will and to do of his good pleasure ?" 
If we shall succeed in shedding a single beam upon the path 
of the most humble pilgrim, or in o|)ening up a rill of plea- 



OBJECT OF THE WOKK. 35 

sure to any of God's children, or otherwise encouraging the 
faith of Christians, we shall feel that we have not laboured 
in vain in the Lord. 

The subject upon which we are about to enter is quite as 
ample as important. To mifold it fully, in all of its con- 
nexions, would require elaborate preliminary discussions — 
discussions embracing a wide range of topics, and reaching 
downward to the very foundations of theology. However 
this might accord with our personal preferences, or please a 
portion of our readers, we are quite sure it would defeat our 
cardinal object, which is to do the greatest good to the 
greatest number. We must therefore content ourselves and 
indulge our friends -with a direct and restricted treatise. 
The same consideration will likewise modify our style and 
mode. Aiming mainly at a practical result, we shall not 
seek either to be learnedly critical or rigidly systematic. 
Rather it will be our effort to render what, to many minds, 
is perplexed and mystified, plain and famihar; referring, as 
occasion may require, both to the word of God, which is 
rehgion in teaching, and to Christian experience, which is 
rehgion in practice, for the illustration and corroboration of 
our ^dews. This is w^hat the mass of Christian mind wants ; 
not theory in the abstract — not speculation — ^not philosophy 
— but sunply practical Gospel truth, so presented as to in- 
terest the understanding and move the hesiYt— privilege un- 
folded and duti/ enforced/ 

Fully awake to the magnitude of the work we have thus 
briefly mdicated, we shall proceed with prayerful and ear- 
nest looking to God for illumination, and with diligent f-tudy 
of his word as our guide to its execution; notpresumng to 
hope that we shall succeed to the utmost of our wishes, nor 
yet alloAving ourselves to despair of, at least, doing some good. 



36 THE OCCASION, NATURE, AND OBJECT OF THE WORK. 

May the great Head of the Church — the Eternal Source 
of all truth and illumination to his people — who hath so 
wonderfully enriched his servants, ancient and modern, with 
the spirit of wisdom and faith, and a sound mind — grant 
unto us his holy guidance, and so control our thoughts and 
pen, as to cause what may be written to redound to his glory 
and our reciprocal good ; and, finally, when we shall have 
been sanctified by grace, bring both writer and reader to 
that " heaven " in which " dwelleth righteousness," " God" 
himself being " the light of it!" 



CHRISTIAN PRIVILEGE. 3'7 



CHAPTER II. 

CHRISTIAN PRIVILEGE, OR THE HIGHEST ATTAINABLE MORAL 
AND SPIRITUAL EXCELLENCE DESCRIBED. 

In discussing the subject indicated by the heading of this 
chapter, we shall encounter a number of variant and contra- 
dictory theories — theories occupying the widest extremes 
as well as almost every conceivable intervening shade. It 
Avill, I am certain, assist us to a clearer and more satisfactory 
discovery of the exact truth, if we present the various 
theories, and discriminate their specific differences. It can 
be done in a small space. By this method our readers will 
be enabled to compare them, determine their relative merits, 
and choose among them all, what of truth they respectively 
possess. 

In pursuing this course we may seem to commence far 
behmd the immediate object of our treatise; but the atten- 
tive reader will soon perceive, that in doing so we have not 
been indifferent to his interest. In some cases it is impor- 
tant, that the mind have all the views of a subject — in 
others a single view is sufficient : as the beauty of some 
landscapes may be seen from a single stand-point, whilst 
others require to be studied from different positions. In 
some instances, one view of tiTith is so strong, so manifestly 
con-ect, that the mind involuntarily rests, assured that it 
need look no further. In other cases it is not so forcibly 
seized — a number of views crowd upon it, requiring tedious 
comparison, or, at least, particular notice, before it can re- 
solve with entire satisfaction which, among the plausible 
multitude, is more truthful than the others. 



38 CHRISTIAN PRIVILEGE. 

It is not an unusual circumstance, that objects contem- 
plated at a great distance apart, or at different periods, leave 
the mind undecided with regard to them — we read a book 
now, twenty years hence we read another on the same sub- 
ject — we cannot decide which possesses the greater merit. 
We see a painting from the pencil of a distinguished artist; 
we pass aAvay, and in a week hence behold, amid another 
collection, the best performance of a rival — we cannot de- 
termine between them : bring the objects immediately to- 
gether, and one is astonished that he should ever have been, 
for a moment, in a state of indecision. It is thus, some- 
times, with rival views of truth, with contending theories; 
all that is necessary to decide the mind in regard to them 
is to behold them in juxtaposition. What would have 
seemed plausible enough, presented to the mind alone, and 
perhaps have met an unquestioned reception, when exhibited 
together with another and antagonistic view, is promptly re- 
jected. Mere statement, unaccompanied with elaborate 
argument, is of incalculable service in the discovery of 
truth. 

Let us now, therefore, fm*nish a succinct statement of the 
various theories in answer to the question. What is the 
highest attainable moral and spiritual excellence in this hfe ? 
And as it will not greatly add to the compass of the state- 
ment, and yet may be both interesting and useful to the 
reader, we may present, in company with the theological 
or Christian views, the philosophical and semi-religious 
theories. 

1. Beginning with the extreme view in one direction, we 
find a sect of philosophical speculators who answer it thus : 
" Man has no spiritual character. Purely a material being, 
under the inexorable despotism of fate, neither his actions 



CHRISTIAN PRIVILEGE. 39 

nor aifections can be said to be right or wrong, good or bad. 
The offspring of necessity himself, without his consent or 
agency, and the whole phenomena of his life — the outward 
and actual, no less than the inward and emotional — but a 
chain of unavoidable sequences, he cannot be said to possess 
either merit or demerit, any more than the vegetable 
organism, or the unreflecting brute." This school of ma- 
terialistic fatalists, always few and never respectable, may 
be said to have descended to the lowest possible level in 
their speculations about morals. From this deep abysmal 
platform other schemes rise up in successive gradations, ap- 
proximatmg, then reaching, and finally, to as great an ex- 
treme on the other hand, transcending the truth. 

2. Another class, like the one already quoted, assuming 
rather a philosophical than religious style, go somewhat be- 
yond their brethren in their admissions. They allow moral 
character to human actions, but disallow it to the affections ; 
Avhile, at the same time, they leave it extremely questionable 
whether they allow a proper spiritual soul to man, or, like 
those named above, reduce him to a mere material organism. 
According to then- view, the sum of a man's outward actions 
makes up the textm-e of his moral and, as far as he pos- 
sesses any, of his spiritual character, without any regard 
"whatever to his internal sentiments, emotions, affections, or 
even intentions. These allow some progress in moral excel- 
lence, but, of course, only with respect to outward actions ; 
here, indeed, it may be the greatest imaginable, varying from 
the extremes of the most abandoned dissoluteness to the 
highest and most unexceptionable morality. The inward 
life being without moral character — according to the theory 
all states being of the same negative kind — here, there can 
be no improvement, one state differing nothing in moral 



40 CHRISTIAN PRIVILEGE. 

tone from another. As a slirub, which is without moral 
character, makes no advance or retrogression in moral excel- 
lence when it blooms in the spring or decays in the autumn; 
so the inward hfe of man, being also without moral charac- 
ter, neither advances nor retrogrades, when it passes from 
one extreme to another in the kind of its affections. Two 
men who perform the same acts precisely, have precisely the 
same moral character ; though the one, in heart, may be as 
corrupt as a fiend, and the other as pure as an angel. 

3. N^ext in order is a class assuming the Christian name, 
but certainly, if entitled to that designation at all, it must be 
m the lowest possible sense ; if allowed to belong to the 
genus, it must be as the most inferior species, the mere 
chrysalis of the family. These admit the proper spirituality, 
and allow of moral character, both with respect to the in- 
ward and outward life of man — the actions and affections ; 
and accordingly they admit of progress in moral excellence 
in both directions, embracing reformation, outward and in- 
ward. They do not, however, admit of inward renewal or 
regeneration — of a change of heart, by which the sources 
of the affections, which were radically corrupt, become 
cleansed and purified. They do not receive the doctrine of 
spiritual depravity, and hence discard the idea of regenera- 
tion, not finding it necessary, or even possible, according to 
their theory. The claim of those holding this view, to be 
Christians, can only be admitted by finding them to possess 
in fact what they disclaim in theory, namely, a change of 
inward nature. 

4. Next in order we come to the view maintained in com- 
mon by all orthodox Christians, of whatever name or sect — 
the cathohc platform upon which they all stand, and 
whence they unitedly contend for, at least, so much of 



CHRISTIAN PRIVILEGE. 41 

*' the faith once dehvered to the saints :" namely, the behef 
that man has moral and spiritual character, not only with 
respect to his actions, but also with respect to his affections, 
embracing both, and equally his outward conduct and his 
inAvard nature ; and further, that moral and spiritual pro- 
gress is possible, not only to the extent of reformation from 
sinful habits, and pardon for previous guilt, but also to the 
extent of an inward change, a radical renewal of the inward 
nature itself, by which the sources of the affections become 
pm'ified and the man is made, in a certain sense, a new 
creature. 

This, we have said, is the common ground occupied by 
all evangelical Christians. It may be well to be more par- 
ticular and full in its statement. Three things are seen to 
be included in their idea as now expressed : — 

1. Reformation: which consists in a change, for the bet- 
ter, in outward conduct ; " the ceasing to do evil and learn- 
ing to do well." 

2. Pardon for the guilt of former sins, styled Justijication. 
This is understood, vnth great unanimity, to mean simply 
forgiveness, or the removal of the condemnation incurred by 
past sins, whether of the life or affections. The difference 
of moral state between a man justified and one not justified 
is this : both have sinned, it may be equally ; but one has 
renounced his sins and obtained pardon for them, the other 
retains his, and remains under their guilt and subject to 
their punishment. In point of fact both are sinners ; but in 
view of certain reasons, the law consents to treat one as 
though he were not a sinner, while it holds the other, the 
same reasons not existing, amenable for his sins. 

3. Renewal of the inward nature, styled regeneration. 
This is understood to differ essentially, both from reforma- 



42 CHRISTIAN PRIVILEGE. 

tion and justification, though it is supposed always to ac- 
company the latter. The general difference between justi- 
fication and regeneration is this : the one is a work done for 
us, the other is a change wrought in us — one is pardon, 
the other is renewal — by one guilt is taken away, by the 
other the principle of a new life is implanted — one removes 
condemnation, the other removes corruption — one affects 
the relation, the other affects the nature — ^in justification 
God consents to regard the sinner, for Christ's sake, as 
though he had not sinned, in regeneration he takes away 
from his heart " the love of sin," and imparts to him a new 
class of affections and dispositions, the principle of a new 
life, which gives him power over sin. Renewal or regene- 
ration being a concomitant of pardon, or invariably occurring 
in connexion with it, in common Christian parlance the two 
are represented by the one term justification — a soul for- 
given and renewed is said to be justified. 

To this grade of moral and spiritual character, all evan- 
gelical Christians beheve it is possible to attain — ^nay, not 
only possible, but indispensable to present and final salva- 
tion. Nothing short of it entitles to the Christian name — 
nothing less admits into the Divine family. There may be 
slight variety in the idioms of sects — in the nomenclature 
of denominations — in the spoken and written parlance of 
the schools in theology ; but in regard to the thing itself, 
there is no difference — there is entire harmony. 

But now right here, starting from this common centre, as 
to what is the specific degree of attainment implied in justi- 
fication and regeneration, and as to whether anything more 
or beyond is attainable in this life, are several divergent 
theories, more or less essentially dissimilar, and of very 
great moment indeed. It will, we are persuaded, subserve 



CHRISTIAN PRIVILEGE. 43 

a good purpose, to state and classify these divergencies, so 
as to enable us to ascertain precisely what are the various 
views entertained, and assist us to choose between them. 

1 , And first, there is difference of view as to the extent of 
attainment reached in the experience of justifying and re- 
generating grace — as to what is the precise spuitual state 
thereby secured. 

(1.) Some contend that the state of character attained in 
the moment of pardon and regeneration, and procured by 
them to the believer, is a state of actual holiness — of entire 
purity — of complete freedom from inbred sin — perfect 
cleansing from inward, as well as outward corruption and 
defilement ; in other words, that the behever is completely 
and thoroughly sanctified in the moment when he is justi- 
fied and renewed. 

(2.) Others do not receive this view ; and for obvious rea- 
sons, as will be shown hereafter. Their idea rather is this : 
Justification brings to the justified soul an entire pardon for 
all past sin, a complete dehverance from its guilt, so that no 
sin remains to condemn him — none will rise up in judgment 
against him ; he is fully and entirely forgiven. 

In addition to this they believe, with respect to regenera- 
tion, that it is a work done in us, in the way of changing 
our inward nature : a work by which a spiritual life is in- 
fused into the soul, whereby he (the regenerate) brings forth 
the peaceable fruits of righteousness — has victory over sin 
— is enabled to resist corrupt tendencies — and has joy and 
peace in the Holy Ghost ; a radical change by which the 
preponderating tendencies of the soul are turned towards 
God, whereas they were previously from him — by which 
the love of sin is destroyed, its dominion broken, and a de- 
sire and rehsh for, and longing after, hohness, implanted. 



44 CHRISTIAN PRIVILEGE. 

But they do not believe that, in the soul thus regenerate, 
entire sanctification has necessarily taken place. 

2. In consequence of this difference there are other and 
very wide divergencies. 

(1.) Those of course who take the former view, assum- 
ing regeneration to be synonymous with " sanctification" — 
" entire holiness " — " freedom from all sin" — " perfection" — 
"purity," do not think that anything more is necessary 
or possible. Having gained regeneration, they conceive that 
the highest distinctive attainable state is already reached. 

(2.) Those, on the other hand, who take the latter view, 
that regeneration and sanctification are neither identical nor 
synchronic, but different and distinct, branch off from this 
common point into various and "widely dissimilar opinions. 
These diversities may be classified, that a clear view may be 
obtained, as follows : — 

First. Some believe, that, though regeneration does not 
imply sanctification — is not synonymous with it, yet, it is 
the highest attainable state during this life ; accounting it 
impossible to become entirely sanctified in this world, or 
until the soul is separate from the body ; and further, account- 
ing it certain, that in death all believers will thus be made 
holy. These do not, of course, think that sanctification is to 
be sought for in this life ; and that, if sought ever so dili- 
gently, it is to be obtained. 

Second. Others still, agreeing with these in the leading 
idea, that regeneration and sanctification are not identical, 
do hold that regeneration is sanctification begun, and that 
sanctification will be completed just before death, by a 
ripeness and maturity of the graces implanted in the mo- 
ment of regeneration, and that death ensues immediately 
when this maturity takes place ; because, being thus fitted 



CHRISTIAN PRIVILEGE. 45 

for heaven, the soul would not be prevented from entering 
upon its rest. All believers will live until they ripen into 
this maturity, and not a moment longer. The difference be- 
tween these and the former is this : the former hold to a 
sanctification, supematurally and directly wrought in death, 
distinct from regeneration, and as a qualification for heaven ; 
the latter believe sanctification to be a simple maturity of re- 
generation, attained by growth and time, and that then 
death ensues to release the purified spirit and remove it to 
its glorious mansion. Though seemingly small, the diflfer- 
ence is really considerable. 

Third. Still another class diflfer with both the above : 
holding with them in common, that regeneration and sancti- . 
fication are not identical ; with the last, that regeneration is 
sanctification begun, and sanctification regeneration matured 
or ripened into holiness : but difibiing 'with them both, in 
this respect, that they believe that this maturity may take 
place long before death, and be enjoyed during life ; that a 
person may attain to a completely sanctified state, and ex- 
emplify and enjoy it in this world. In their estimation, 
sanctification is distinct only as a point in the progress of re- 
generation, not as a separate and additional work — 'attained 
hy gradual growth, not by direct agency. 

Fourth. But finally : another class, agreeing with all the 
former, that sanctification and regeneration are not identical, 
and, with the two last named, that regeneration is sanctifica- 
tion begim, differ with them all in that they believe sancti- 
fication to be an immediate or instantaneous, and distinct 
work, to be attained by the agency of the Holy Spirit 
through faith, at any time when the requisite faith is exer- 
cised, and to be enjoyed during life : — distinct in opposition 
to the idea thnt it is mere rerreneration ; holding it to be 



46 CHRISTIAN PRIVILEGE. 

something more and additional: instantaneous, in opposi- 
tion to the idea of growth gradually to maturity or ripeness ; 
holding, that though it is maturity of Christian character, 
ripeness of the graces, and though there is progress to- 
wards it, yet that its attainment is not a mere ripeness, 
ensuing by gradual growth, but is by the direct ageney of 
the Holy Ghost, and instantaneously wrought in the soul, 
however long the soul may have been progressing to- 
wards it. 

"With those holding the two views last named there may 
be a greater or less difference ; the real and chief dissimi- 
larity is, as we conceive, in these particulars. 1. They dif- 
fer in regard to the distinctness of the work. 2. In regard 
to the process of attaining it. The former regarding the 
distinctness of the work simply as the ripening of what was 
before immature ; the latter regarding it a distinct work, 
by a specific agency — of the same nature as the former, but 
superior and distinct. The former, again, holding that it is 
a work requiring time and resulting from progress, analogous 
to the growth of man from infancy to maturity, or the 
ripening of fruit; the latter admitting that there may be 
regular progress towards the attainment, but contending 
that it may be consummated in a moment, and whenever 
done, must be by specific agency, and therefore discarding 
the analogy. 

These, so far as I know, are the only theories existing on 
the subject. There may be others, or these may be differ- 
ently and variously expressed : but after extensive research 
into published and private views, these are the sum of what 
I have been enabled to discover. I have endeavoured to 
express them as plainly as possible, for the edification of 
all classes of Christians, even those of the humblest attain- 



CHRISTIAN PRIVILEGE. 4*7 

ments. The statements have necessarily been brief and 
condensed, and there may be consequent obscurity ; but with 
reasonable effort, I think the precise idea we have sought to 
express will be discovered. 

In one thing, the diversified theories all agree, namely, 
that there is such a thing as sanctification — that it is to be 
experienced by believers at some time, and by some pro- 
cess, before they are admitted into, and as preparatory for, 
heaven. They differ mainly as to the time and the manner. 
Very important points of disagreement indeed — but by no 
means so important as the points of agreement ! 

In addition to these points of difference are some other 
disagreements, as to the precise natm-e of sanctification, also 
with respect to the means of its attainment, retainment, and 
other kindred subjects; these need not be stated here, as 
they will naturally come up when we come to treat of these 
subjects specifically. 

The various theories are now distinctly before us. Which 
is true? Or what is the truth among them all? The 
reader, it may be, has already made up his mmd — reached 
his conclusion. With the rapidity with which genius per- 
ceives and appropriates truth, he has resolved the issue, and 
brought back his verdict. Impatient with the tardy pro- 
cess of weighing reasons, testing differences, and determin- 
ing evidences, he has rushed to the ultimatum, with sudden 
and tremendous bounds, and rests secure of his success, 
without the wear and fatigue of consecutive process. Or, it 
may be, he has travelled over all the ground, carefully inves- 
tigated every step, studied all its bearings, and, in the most 
cautious and safe method, arrived at his final and matured con- 
viction. At all events, his mind is made up. It is well to have 
a decided mind, — but better to be sure that it is risjht ! 



48 CHRISTIAN PRIVILEGE. 

The following pages will be given to a defence of the 
ultimate theory in the above category. In onr deliberate 
conviction it contains the truth — it contains nothing but the 
truth — IT CONTAINS THE ENTIRE TRUTH ! — B. truth the most 
momentous, and also the most glorious in the universe : 
*' Man may be holy and live ! Man micst be holy or he can- 
not live, in the highest sense !" 

Before we enter, however, upon the defence of the ^dew 
we have espoused, having shown the exact particulars in 
which it diverges from others, it is desirable, more, it is im- 
portant, that we explain more fully our whole and precise 
understanding of it, in its carrying out and completeness. 
We assume the practicability of " holiness, sanctification, 
perfection, purity, freedom from sin," properly so called, — 
that these terms imply a state, distinct alike from regenera 
tion and justification, embracing each, and superior to both. 
!N"ow, how obviously proper the inquiry ! Exactly what do we 
mean by these terms ? What is our idea of the state, or work, 
or experience, or what you please to call it, they describe ? 

In all utterance and communication of truth, nothing is 
so desirable as exact understanding — accurate apprehension 
of the idea. This gained, and many a fierce and unhappy 
conflict would be foreclosed — many an horn- of painful la- 
bour saved — much wear of mind and body prevented — and, 
not improbably, many souls rescued from confusion and 
bewilderment, leading on to wreck and ruin forever. Time 
lost in statement, is time gained in the after stages of investi- 
gation. Clearness here is better than a thousand argu- 
ments. Without this, indeed, every argument and every 
illustration may tend to deeper mazes, and more inextrica- 
ble intricacies of confusion and error. What avails argu- 
ment — what profit is reasoning, if the point discussed be not 



CHRISTIAN PRIVILEGE. 49 

clearly apprehended? We are the more anxious that the 
statement now about to be made, exegetical of our views, 
should be pondered, because, for some reasons, either in 
consequence of our obscurity, or because of inattention, or 
for a want of candom*, or from the influence of these causes 
collectively, remarkable misconceptions and enormous mis- 
representations have been made. The doctrine has been dis- 
torted and caricatured by enemies, and falsely conceived of, 
and erroneously embraced by friends. Wordy controversies 
and unprofitable debate have resulted. The force of mo- 
mentous truth has been paralyzed ; and the most serious 
and sacred interests have been turned into butts of ridicule, 
and objects of disgust and contempt. To prevent all rea- 
sonable occasion of consequences of this kind ; and to make 
the doctrine understood, believing that when understood it 
vdl\ find ready admission; to harmonize its friends and dis- 
arm its enemies, and to impress all Christians, and all can- 
did and smcere minds, viho have some appreciation of the 
blessings of our holy and glorious religion, with its certain 
truth and surpassing beauty and loveliness, we subjoin a 
minute and particular statement of our meaning. 

And, for greater explicitness, we may give,, first, a brief 
negative view of the subject, showing what we are often 
supposed to believe, but what we do not believe, in con- 
nexion with it. ^ 

1. And first: we do not include in our idea of the highest 
attainable state, or " holiness," infallibility, exemption from 
errors of judgment — or intellectual perfection of any re- 
spect. We constantly admit that these are not to be ex- 
pected in this hfe ; nay more, we affirm that the most per- 
fect and holy men are always subject to imperfections in 
these re.^pf^ots, wjiilc tbf^y rf^main in the body ; liable to be 



50 CHRISTIAN PRIVILEGE, 

imposed upon by deceptive appearances — to arrive at false 
conclusions — to perpetrate incorrect and sopliistical reason- 
ings — to be misled by unfaitlifiil memory, illusory observa- 
tions, erratic imaginations — to form imauthorized surmises 
and suspicions — to entertain incorrect and even absurd 
opinions about many tlrings, and to all other sinless mental 
aberrations and imperfections, incident to humanity in its 
fallen and degenerate estate. In harmony with this view, Mr. 
Wesley says : " They," sanctified believers, " are not perfect 
in knowledge. They are not free from ignorance, no, nor 
from mistake. We are no more to expect any living man 
to be infallible, than to be omniscient. They are not free 
from infirmities, such as weakness or slowness of mider- 
standing, irregular quickness or heaviness of imagination. 
Such in another kind are, impropriety of language, un- 
gracefulness of pronunciation, to which one might add a 
thousand nameless defects, either in conversation or be- 
haviour. From such infirmities as these none are perfectly 
freed till then- spirits return to God." — Plain Account, 
p. 21. Again, in another connexion, he says: "Do you 
affirm that this perfection excludes all infirmities, ignorance, 
and mistake? I constantly affirm quite the contrary, and 
always have done so. But how can every thought, word, 
and work, be governed by pure love, and the man be sub- 
ject at the same time to ignorance and mistake ? I see no 
contradiction here : ' A man may be filled with pure love, and 
still be liable to mistake.' Indeed, I do not expect to be 
freed from actual mistakes, till this mortal puts on immor- 
tality. I believe this to be a natural consequence of the 
soul's dwelling in flesh and blood. For we cannot now think 
at all, but by the mediation of those bodily organs which have 
suffered equally with the rest of our frame. And hence 



CHRISTIAN PRIVILEGE. 51 

we cannot avoid sometimes thinking wrong, till the corrupti- 
ble shall have put on incorruption." — Plain Account, p. 
63. Christian Manual, p. 12. 

2. We do not include in bur idea of the highest attaina- 
ble state, physical perfection. On the contrary, we think it 
consistent with the greatest bodily inj&rmity, weakness, 
disease, deformity, and organic and structural imperfection. 
These are not looked upon separately, in themselves con- 
sidered, as affecting, either to completeness or impairing, 
essential spiritual character. In our code a perfect physical 
man may be the most imperfect spiritual man, and the most 
defective physical may be the most complete ^spiritual. 

3. Our idea of perfection does not embrace the idea of 
perfection of conduct and feeling ; that is, it does not sup- 
pose that the conduct and feelings will be always free from 
improprieties and irregularities — infallibly correct and per- 
fect. Actions and feelings may result from the views the 
mind takes, or the influence of unavoidable constitutional 
tendencies. When an improper judgment is formed, an 
improper or incorrect action or feeling may follow. And 
so long as the mind is subject to err and come to wrong 
conclusions, so long conduct and emotions resulting may be 
also improper. To illustrate : I am convinced, beyond a 
doubt, that my neighbour A. is planning the murder of 
neighbour B. A great variety of circumstances have com- 
bined to work the conviction, until every doubt disappears. 
Impelled by a conviction of duty, I warn neighbour B. of 
his danger. Horrified with the crime, I look upon neigh- 
bour A. with the feelings I should entertain for a murderer. 
Nay, I go further, I cause my fears to be kno^m, to the 
reprobation of him whom I beheve to be a guilty Avretch. 
But in th.e end it is found that I was totallv deceived. The 



52 CHRTSTTAN PRIVILEC;^-, 

deceptive or misapprehended circumstances led me to most 
false conclusions. The facts were precisely opposite to my 
comictions. In place of planning and intending murder, 
my misjudged neighbour was arranging to compass some 
great benevolence towards the man I viewed him as 
plotting to deeply injure. Now, in this case my conduct 
was improper — my feelings were incorrect — because my 
judgment was in error. Thus, a thousand illustrations must 
readily occur to the mind, in which defective judgment will 
issue in improper conduct and feeling. We do not, there- 
fore, include in our idea of the highest attainable state 
of spiritual character, freedom from such improprie- 
ties of conduct and feeling as result from imperfection of 
knowledge, or defectiveness of judgment, or unavoidable 
constitutional frailties. This is precisely Mr. Wesley's doc- 
trine. He says : " But we may carry this thought further 
yet. A mistake in judgment may possibly occasion a mis- 
take in practice. For instance: Mr. De Renty's mistake, 
touching the nature of mortification, arising from prejudice 
of education, occasioned that practical mistake, his wearing 
a» iron girdle. And a thousand such instances there may 
be, even in those who are in the highest state of grace. 
Yet where every word and action spring from love, such a 
mistake is not properly a sin."- — Plain Account, p. 64. 

4. We do not include, in our idea of the highest attain- 
able state, freedom from temptation to sin and sugges- 
tions of evil. These, we firmly believe, will follow us 
to the last, it may be to the expiring gasp. So long as 
a tempting devil lives, and our senses have contact with 
a world abounding with evil, and our souls are united with 
a body whose essence is "of the earth, earthy," whose 
lusts and passions are " sensual and devijish " — so long as 



CHRISTIAN PRIVILEGE. 53 

" we are at home in the body and absent from the Lord," 
we expect to encomiter temptation and evil enticement — it 
may be the more mighty and desperate, as the progress in 
holiness advances. Om' Saviour "was tempted of the devil 
forty days." "The disciple is not above his Lord." Adam 
and Eve were tempted before they fell, and while they were 
holy. Mr. Wesley always held this view — this is his lan- 
guage : " Neither can we expect till then [till the spirit re- 
turn to God] to be wholly freed from temptation ; for the 
* servant is not above his master.' But neither in this sense 
is there any absolute perfection on earth." — Plain Ac- 
county p. 2L 

5. We do not include in our idea of the highest attaina- 
ble state, impeccability, or exemption from liability to sin. 
On the contrary, we believe that one who is entirely sancti- 
fied may fall away, so as to lose his state — may sin, and 
bring guilt and condemnation again upon his soul — is ever 
liable to this, and consequently under constant need of per- 
sonal watchfulness, and of Divine assistance. 

6. We do not include, in our idea of the highest attaina- 
ble state, perfection of degree, or attainment beyond which 
there is no progress — a state in w^hich the soul has gained 
the highest summit of holiness — the greatest reach of per- 
fection ; at Vr^hich its progress will be stopped, and where it 
will linger in monotonous equipoise through eternity. On 
the contrary, we exult in the hope and persuasion of cease- 
less progress — of interminable and everlasting advancement 
— progress while we live, progress after death. As the 
defects and infirmities of this mortal state are overcome or 
removed — as the mind expands and unfolds its energies — 
ever increasing in knowledge — rising to new and more glori- 
ous views of God, clear and sublime apprehensions of the 



54 CHRISTIAN PRIVILEGE. 

great principles of his Divine government — embracing in its 
grasp of faith, complete views of the great atonement, and 
mounting upward to loftier and nobler conceptions of wor- 
ship — so will the sublimities of its moral perfection wax 
brighter and brighter, and become still more and more in- 
tensely glorious. Thus will it expand through time, and 
beyond time, throughout eternity. " Beholding, as in a glass, 
the glory of the Lord," it will be " changed into the same 
image, from glory to glory." Always loving, but ever in- 
creasing in love — ever praising, but ceaselessly ascending 
into loftier anthems — adoring without interruption, and glow- 
ing on with ever brightening fervoiu's, and adormg with in- 
tenser admiration. Harmonizing ivith this statement, Mr. 
Wesley says : "It [perfection] is improvable. It is so far 
from lymg in an indivisible point, from being incapable of 
increase, that one perfected in love may grow in grace far 
swifter than he did before." — Plain Account, p. 167. 

We have thus stated, as briefly as practicable, some things 
which v/e do not include in our idea of Christian perfection, 
or, as we express it, the highest attainable state of moral 
character. It may all be summed up in fev,^ words : we 
do not embrace in it the idea of intellectual perfection — per- 
fect knowledge — exemption from ignorance, mistake, error, 
or from improprieties of conduct and feeling, flowing from 
ignorance and mistake ; nor impeccability ; nor a perfection 
of degree, which excludes increase of attainment; nor free- 
dom from temptation and solicitation to evil. These, in 
whole or in part, do not enter into our idea. 

Having stated what we do not, let us now briefly state 
what we do, beheve. 

1. We beheve it a Christian's privilege to attain to a state 
of spirituality, in which he ^\^ll be entirely free from sin, 



CHKISTIAN PKIVILEGE. 55 

properly so called, both inward and outward — a state in 
wliicli he will commit no act involving gnilt — in which he 
will possess no unholy temper, including in the term temper 
the dispositions of the soul — in which the entire outward 
man of the life, and the entire inward man of the heart, will 
be pure in the sight of God. It is not said that evil and 
\acious suo'o'estions will not be made to a soul in such a state ; 
but it is said, both that there will be no outward compli- 
ance with the suggestion, and no invfard sympathy for it. 
There may be the presentation of evil to the mind, but there 
will be no inward response, no disposition taking sides with 
it ; but either a total deadness to it, or a prompt and united 
resistance of every power of the soul, as soon as the sug- 
gestion is supposed to be evil. This last statement involves 
one of the most intricate points in this whole discussion ; 
namely, how much impression — suggestions to sin — may be 
supposed to he produced upon the mind, before it suffers in 
\irtue, before it begins to sin ; or where does temptation end 
and sin begin ? To this most difficult question, we answer, 
sin begins whenever the temptation begins to find inward 
sympathy, if known to be a solicitation to sin. So long as 
it is promptly, and with the full and hearty concurrence of 
the soul, repelled, there is no indication of inward sympathy — 
there is no sin. An illustration may serve our purpose here. 
Revenge is sinful. A holy man has been greatly injured 
by his neighbour, through long years. An opportunity 
occurs for revenge — he sees how he might now return the 
injur}^ The adversary makes this the instrument of temp- 
tation. It is suggested to him — it is kept before his mind 
for many days — it is enforced with a thousand arguments. 
He endeavours to free' himself fi'om the suggestion, but 
cannot. Xow, is the continued presence of the suggestion 



56 CHRISTIAN PEIVILEGE. 

evidence of sin ? We tliink not. So long- as he resents i-t 
with all his power — so long as his soul is dead to it — has 
no sympathy for it, gives it no favour — does not voluntarily 
entertain its presence, sin has not commenced, either inward 
or outward. At the moment it begins to find favour, there 
is evidence of a loss of inward integrity, and sin has com- 
menced. A Christian, by the blessing of God, may attain 
to that state when, under every assault of temptation, how- 
ever long and fierce, he may prevent it from finding any re- 
sponse within ; so long as he does this, he is free from sin. 

It may be well to explain here, more particularly, both 
with respect to the dispositions of the soul, and the passions 
of the body. These are not supposed to be destroyed when 
a soul is freed from sin, but only brought under right 
government, and, restored to a proper character, not allowed 
to be instruments of sin. Evil dispositions and propensities 
are but perverted forms of good ones ; and hence, holiness 
or sanctification consists not in the eradication of them, but 
in the restoration of them to their legitimate character 
and use. 

The above view is expressed by Mr. Wesley thus : " This 
perfection imphes a deliverance from evil thoughts and evil 
tempers. First, from evil or sinful thoughts. But here let 
it be observed, that thoughts concerning evil are not always 
evil thoughts. A man, for instance, may think of murder, 
which another has committed, and yet this is no e\T.l or sin- 
ful thought. So our blessed Lord himself doubtless thought 
of or understood the thing spoken by the devil, when he 
said, 'AH this ^vill I give thee if thou wilt fall down and 
worship me.' Yet had he not evil or sinful thoughts, nor, 
indeed, was capable of any, because his will was always right 
with the will of his Father. Indeed, a thousand thoughts. 



CHRISTIAN PRIVILEGE. 57 

which are raised in our minds by outward objects or by 
injections of the devil, are evil in one sense; they are 
troublesome: but they are not sinful while they have no 
concm-rence of the will, and the heart remains right with 
God. Sinful thoughts proceed out of sinful hearts ; but if 
the heart be made good, the thoughts will be good also. 
Christians may be cleansed from sinful tempers which re- 
main in the heart after justification; yea, they may be 
cleansed from 'all sin, all filthiness of the flesh and spirit,' 
from all deshe or self-will, from all pride, anger, impatience, 
and the hke, so that no root of bitterness or sin, nothing to 
mar our peace or grieve the Holy Spirit, shall be found in us. 
Old things shall be done away, and all things become new. 
We may be sanctified wholly." 

2. But, additionally, we include in our idea of this highest 
state of present Christian privilege, or holiness, more than 
mere freedom from sin, in the foregoing sense. That was 
merely a negative view ; it has a positive character. We 
believe it' to include, in the second place, besides this, the 
sphitual graces, as love, meekness, humility, and such like, 
in perfection — perfection, not of measure, but of kind. By 
this we do not mean that these holy graces are so complete 
in measure and grovrth as to forbid higher development, so 
that the soul, in this state, can never love more, be more 
meek, more humble, more believing : — not this : in this direc- 
tion we beheve there will be constant progress, as explained 
in another place, everlasting improvement, as the capacities 
continue ever and endlessly to enlarge :-^— but we do mean 
that these graces exist in the sanctified soul without alloy, 
without mixtm-e, in simplicity/— there is nothing therein 
contraiy to them, and they exist in measure corresponding 

with the present capacity of the soul possessing tliem. In 
3^ 



58 CHRISTIAN PRIVILEGE. 

sucli a soul, when Satan comes to make inquisition for Ms 
own, he finds nothing, — when God comes to it, he finds all 
that it possesses to be in harmony with himself — a throne 
whereon he reigns without a rival — an empire wherein he 
exercises undisputed dominion. 

This, in our view, is the high and blood-bought privilege 
of every believer, and it is what we therefore call Christian 
perfection. 

In perfect accordance with these views are the subjoined, 
from the pen of Mr. Wesley : — 

" But whom then do you mean by ' one that is perfect?' 
We mean one in whom is 'the mind which was in Christ,' 
and who so 'walketh as Christ also walked;' a man 'that 
hath clean hands and a pure heart,' or that is 'cleansed from 
all filthiness of flesh and. spirit ;' one in whom is ' no oc- 
casion of stumbhng,' and who, accordingly, ' does not com- 
mit sin.' To declare this a little more particularly : we 
understand by that Scriptural expression, ' a perfect man,' 
one in whom God hath fulfilled his faithful word, ' From all 
your filthiness and from all your idols I will cleanse you : I 
will also save you from all your uncleanness.' We under- 
stand hereby one vfhom God hath ' sanctified throughout, in 
body, soiil, and spirit;' one who 'walketh in the light as 
He is in the light ; in whom is no darkness at all, the blood 
of Jesus Christ his Son having cleansed him from all sin.' 

" This man can now testify to all mankind, ' I am crucified 
with Christ : nevertheless I live ; yet not I, but Christ liveth 
in me.' He is ' holy as God who called ' him ' is holy,' 
both in heart and ' in all manner of conversation.' He 
* loveth the Lord his God with all his heart,' and serveth him 
'with all his strength.' He 'loveth his neighbour,' every 
man, ^as himself;' yea, 'as Christ loveth us;' them, in 



CHRISTIAN PRIVILEGE. 59 

particular, tliat ' despitefully use liim and persecute him, 
because they know not the Son, neither the Father.' In- 
deed, his soul is all love, filled with ' bowels of mercies, 
kindness, meekness, gentleness, long-suffering,' And his 
life agreeth thereto, full of 'the work of faith, the patience 
of hope, the labour of love.' ' And whatsoever ' he ' doeth, 
either in word or deed,' he ' doeth it all in the name,' in the 
love and power, ' of the Lord Jesus.' In a word, he doeth 
* the will of God on earth, as it is done in heaven,' 

" This it is to be a perfect man, to be ' sanctified through- 
out ;' even ' to have a heart so all-flaming with the love of 
God,' (to use Archbishop Usher's words,) ' as continually 
to offer up every thought, word, and work, as a spiritual 
sacrifice, acceptable to God through Christ.' In every 
thought of our hearts, in every word of our tongues, in 
every work of our hands, to ' shov/ forth His praise who 
hath called us out of darkness into his marvellous light.' 
O that both we, and all who seek the Lord Jesus in sincerity, 
may thus * be made perfect in one !' 

" Q. When may a person judge himself to have attained 
this? 

" A. When, afte^ having been fully convinced of inbred 
sin, by a far deeper and clearer conviction than that he ex- 
perienced before justification, and after having experienced 
a gradual mortification of it, he experiences a total death to 
sin, and an entire witness of the renewal ; I judge it as im- 
possible this man should be deceived herein as that God 
should he. And if one whom I know to be a man of vera- 
city testify these things to me, I ought not, without some 
sufficient reason, to reject his testimony. 

" Q. Is this death to sin, and renewal in love, gradual or 
in.'5tantaneous ? 



60 CHRISTIAN PRIVILEGE. 

" A. A man may be dying for some time, yet he does not, 
properly speaking, die, till the instant the soul is separated 
from the body ; and in that instant he Hves the life of eter- 
nity. In like manner, lie may be dying to sin for some 
time ; yet he is not dead to sin, till sin is separated from his 
soul ; and in that instant he lives the fnll life of love. And 
as the change undergone when the body dies is of a different 
kind, and infinitely greater than any we had known before, 
yea, such as till then it is impossible to conceive; so the 
change wrought when the soul dies to sin is of a different 
kind, and infinitely greater than any before, and than any 
can conceive till he experiences it. Yet he &till grows in 
grace, in the knowledge of Christ, in the witness of the re- 
newal : I judge it as impossible that this man should be de- 
ceived as that God should lie." 

Summing u^p the whole he very forcibly adds : — 

*' 1. There is such a thing as perfection ; for it is again 
and again mentioned in Scripture. 

" 2. It is not so early as justification ; for justified persons 
are to ' go on imto perfection.' Heb. vi, 1. 

"3. It is not so late as death ; for St. Paul speaks of 
living* men that were perfect. Phil, iii, 15. 

" 4. It is not absolute. Absokite perfection belongs not 
to man, nor to angels, but to God alone. 

" 5. It does not make a man infallible ; none is infallible 
while he remains in the body. 

" 6. Is it sinless ? It is not worth while to contend for a 
term. It is ' salvation from sin.' 

"Y. It is 'perfect love.' 1 John iv, 18. This is the es- 
sence of it ; its properties, or inseparable fruits, are, rejoic- 
ing evermore, praying without ceasing, and in everything 
giving thanks. 1 Thess. v, 16, &g. 



CimiSTIAN PRIVILEGE, 61 

*'8. It is improvable. It is so far from lying in an indivisi- 
ble point, from being incapable of increase, that one perfected 
in love may grow in grace far s^vifter than be did before. 

"9. It is amissibie, capable of being lost ; of whicli we 
have numerous instances. But we were not thoroughly con- 
vinced of this till five or six years ago. 

" 10. It is constantly both preceded and followed by a 
gradual work. 

"11. But is it in itself instantaneous or not ? In examin- 
ing this, let us go on step by step. 

" An instantaneous change has been wrought in some be- 
lievers : none can deny this. 

" Since that change, they enjoy perfect love ; they feel 
this, and this alone ; they ' rejoice evermore, pray without 
ceasing, and in everything give thanks.' Now this is all 
I mean by perfection ; therefore these are witnesses of the 
perfection which I preach. 

" ' But m some this change was not instantaneous.' They 
did not perceive the instant when it was wrought. It is 
often difficult to perceive the instant when a man dies ; yet 
there is an instant in which life ceases. And if even sin 
ceases, there must be a last moment of its existence, and a 
first moment of our dehverance from it. 

"'But if they have this love now, they will lose it.' 
They may ; but they need not. And whether they do or 
no, they have it now ; they now experience what we teach. 
They now are all love ; they now rejoice, pray, and praise 
without ceasing." 

In addition to the above extracts, we subjoin one from 
the pen of Thomas Rutherford, in a letter to a friend in 
London. It presents the whole subject in a biief but very 
lucid and satisfactory manner : — 



62 CHRISTIAN PRIVILEGE. 

*' Yon ask, ' Do I think there are degrees In sanctification ?' 
I certainly do. And 'what is the lowest degree thereof?' 
Sanctification begins at justification. In the same moment 
that we are justified, we are also born again, and therefore 
sanctified in part. But you mean entire sanctification. T\^q 
lowest degree of this, in the very nature of the thing, is the 
being cleansed from all inbred sin ; from unbelief, pride, 
anger, peevishness, murmuring, sinful self-love, foolish de- 
sires, and undue attachments to persons and things ; from 
all that is contrary to the love of God and our neighbour, 
to the mind which was also in Christ Jesus : for whatever 
remains in us contrary to these is properly sin, and, of con- 
sequence, so far we are not sanctified. We may be entirely 
sanctified, and yet tempted to sin ; for sin and temptation 
are essentially different. Our Lord was tempted to despair, 
presumption, and apostasy ; that is, the temptation was 
offered, the bait was laid for him ; but he totally rejected it. 
And he has nowhere promised to exempt us from tempta- 
tion ; but only, that with the temptation he will make a way 
for our escape, that we may be able to bear it. If, when 
we are tempted, (let the temptation be what it may,) we 
steadfastly follow our Lord's example, and, like him, resist 
and reject it, we do not sin, but conquer through Him that 
hath loved us. On the other hand, if sin in any degree re- 
main in our heart, we are not entirely sanctified ; sanctifica- 
tion in this sense being nothing less than the destruction of 
all indwelling sin. 

" Perhaps you will say, * If this be the lowest degree of 
entire sanctification, what is the highest degree of it ?' I 
answer. Having the same mind which was also in Christ 
Jesus ; being filled with all the fulness of God ; living and 
dying complete in the will of Him who hath called us to his 



CHRISTIAN PRIVILEGE. 63 

kingdom and glory. The highest degree of sanctification is 
prayed for by our Lord in behalf of all that believe on him. 
John xvii, 20-26. The fruits of it are described by him in 
his Sermon on the Mount, particularly in Matt, v, 44-48 ; 
by St. Paul, 1 Cor. xiii, 4-V ; hj St. James, iii, 17 ; by St. 
Peter, 2 Epist. i, 5-9 ; and by St. John, 1 Epist. ii, 3-10 ; 
iii, 21-24; iv, 16-21. I shall only here insert the words 
of St. John, wliich are, ' Hereby we do know that we know 
him, if we keep his commandments. He that saith, I know 
him, and keepeth not his commandments, is a liar, and the 
truth is not in him. But w^hoso keepeth his word, in him 
verily is the love of God perfected : hereby know we that 
we are in him. He that saith he abideth in him ought him- 
self also so to walk, even as he walked. He that loveth 
his brother abideth in the light, and there is none occasion 
of stumbhng in him. Beloved, if our heart condemn us not, 
then have we confidence toward God. And whatsoever we 
ask, we receive of him, because we keep his commandments, 
and do those things that are pleasing in his sight ; and this 
is his commandment, that we should believe on the name of 
his Son Jesus Christ, and love one another, as he gave us 
commandment. And. he that keepeth his commandments 
dwelleth in him, and he in Mm. And hereby we know that 
he abideth m us, by the Sphit which he hath given us. 
We have known and believed the love that God hath to us. 
God is love ; and he that dwelleth in love, dwelleth in God, 
and God in him. Herein is our love made perfect, that we 
may have boldness in the day of judgment : because as he 
is, so are we in this world. There is no fear in love; but 
perfect love casteth out fear : because fear hath torment. 
He that feareth is not made perfect in love. We love him 
because he first loved us. If a man say, I love God, and 



64 CHRISTIAN PRIVILEGE. 

hateth his brotlier, he is a liar : for he that loveth not his 
brother whom he hath seen, how can he love God whom he 
hath not seen? And this commandment have we from 
him, that he who loveth God, love his brother also.' He 
who bears these fruits is a father in Christ. 

"St. Paul had attained the very summit of Christian per- 
fection, not only as it respects receiving, but also doing and 
suffering the will of God, when he testified, ' I am now 
ready to be offered, and the time of my departure is at 
hand. I have fought a good fight, I have finished my 
course, I have kept the faith. Henceforth there is laid up 
for me a crown of righteousness, which the Lord, the righte- 
ous Judge, shall give me at that day.' 2 Tim. iv, 6-8. If 
any ask how he attained to all this, he tells them, Phil, iii, 
13, 14, 'This one thing I do, forgetting those things which 
are behind, and reaching forth unto those which are before, 
I press toward the mark for the prize of the high calling of 
God in Christ Jesus.' 

" Perhaps some may think I place the mark too high : 
but I hope it is no higher than the Scriptures place it ; and 
I dare not fix it any lower. But may it not discourage 
some from seeking after it ? It may, but it need not ; there 
being no just cause why it should : for the Lord is as able 
to bring all his faithful children to the greatest depths and 
heights of holiness as he was to bring the children of Israel 
mto the promised land. He can as easily remove and cast 
down whatsoever opposes them as he divided Jordan and 
overthrew the walls of Jericho. And whoever, like Caleb 
and Joshua, follow him fully, shall be brought into the 
wealthy place. They shall be redeemed from all iniquity, 
and filled with all the fulness of God. All discouragement 
vanishes when we consider, 1st. This great salvation is all 



CHRISTIAN PRIVILEGE. 65 

from the Lord, with whom all things are possible. He 
speaks, and it is done ; he commands, and it stands fast. 
He says, 'I will — be thou clean;' and immediately the 
leprosy of sin departs. * Behold, I make all things new !' 
and lo ! a new creation of light, life, love, holiness, and hap- 
piness arises in the heart, 'where only Christ is heard to 
speak, where Jesus reigns alone.' 2d. That it is all received 
by faith. The penitent and obedient believer sees the word, 
the promise, the oath of Him who cannot lie ; firmly (as 
well he may) believes the truth thereof ; steadfastly, and in 
the full confidence of hope, looks to the promise-maTcing and 
irromise-fuljilling God, being fully persuaded that wliat he 
has promised he is both able and willing now to perform : 
and according to his faith it, is done unto him. By believ- 
ing with his whole heart unto righteousness, he sets to his 
seal that God is true, and God seals him with the Holy 
Ghost sent down from heaven, thereby stamping his w^hole 
image upon his soul. Thus, 

' Faith, mighty faith, the promise sees, 

And looks to that alone ; 
Laughs at impossibilities, 
And ci'ies, It shall be done.' 

** Meantime we have infinite need to let whatever p-race we 
have received be seen in us more by its own fruits than by 
om- talk concerning it. The blessed Jesus is our pattern. 
Let us study his holy life day and night, and seek, in all 
things, a perfect confonnity to Him, who, though he was 
equal with God, was content to be as 'a worm and no 
man ; made himself of no reputation ; took upon him the 
form of a servant ; and became obedient unto death, even 
the death of the cross.' He is the most perfect Christian 
who is most like his humble, patient, loving, and obedient 



66 CHRISTIAN PRIVILEGE, 

Lord and Saviour. I think some persons among us have 
been hurt by being set up and extolled for their great at- 
tainments in religion. Christ is the ' Lily of the valleys.' 
He dwells in humble hearts. It is good to lie low, and 
leave it to the Lord either to exalt or depress us as he shall 
see best. I do not Avrite thus because I think my friend in 
particular danger from that quarter: by no means. But 
humility is a lesson which we have all need to be daily 
learning ; and I write to her just as I think for myself. I 
am sure you agree with me in believing that the late Mr. 
Fletcher was the holiest person you ever saw ; the person 
who, above all others, excelled most in every grace : and 
yet he made no account of himself in anything. He was 
indeed ' clothed "with humility.' " 

There is one thing which ought to be taken into the ac- 
count here, as having a most important practical bearing on 
the subject; the influence upon character, of both body 
and mind, an influence quite as discernible in the sanctified 
state as in other stages of religious experience. Two men 
equally, and, if you please, entirely holy, may, under certain 
circumstances, appear with very different advantage, and 
may generally indeed exhibit quite variant manifestations of 
character. If judged of without respect to constitutional 
make and educational influences, and peculiar circumstances 
and temptations, they may seem most dissimilar, when in 
truth they are equally holy in the sight of God. It is for 
this reason mainly that we ought not to judge without 
palpable indications. One man is of a highly nervous 
temperament — another is as decidedly imperturbable ; one is 
sanguine — the other distrusting ; one is impulsive — another 
dispassionate : now let all these be brought under the influ- 
ence of sanctifying grace ; it will not change their tempera- 



CHRISTIAN PRIVILEGE. 67 

ments all into one — it will not remove the constitutional 
differences between them, but only control and regulate them. 
They will be seen, and will impart diversified shade to cha- 
racter, and to different minds will increase or diminish the ad- 
miration or otherwise, which character must always awaken. 
Certain diseases exert a marked influence upon all the 
powers of the soul — beclouding the understanding, obscur- 
ing the judgment, and otherwise affecting the various mental 
and moral exercises : this influence remains as well after as 
prior to this high and gracious experience, giving tone and 
colouring to the whole character. But if the connexion of 
the soul with the body operates these differences of mani- 
festation, still more do the relations of the intellectual to 
the moral powers. One man has great wisdom — another 
is extremely ignorant ; one understands all the proprieties 
of life — another is totally uninformed ; one is highly culti- 
vated — the other is without these advantages. They may 
be, in point of fact, equally holy, — each one has experienced 
sanctifying grace, — but there will be a great disparity in the 
outward manifestations : one will appear to much greater ad- 
vantage than the other ; one will fill our idea of perfection, 
the other will need to be apologized for frequently — -not for 
his sins, but for his ignorance. They may be equally ani- 
mated with one principle — love ; they are equally free from 
sin ; but the outward manifestations differ. This we should 
keep in mind, both when we judge of others and when we 
judge of ourselves ; it will save us from comparing our- 
selves among ourselves, and foolishly doing, as is sometimes 
done, setting up some particular person as a model in all 
respects for all other persons. One may be buoyant — an- 
other calm ; one impulsive — another cool ; one wise—- an- 
other ignorant ; one attractive — another uninteresting ; one 



68 CHRISTIAN PRIVILEGE. 

conversable — anotlier dull ; one affable — 'another reserved ; 
one firm — anotlier yielding : all of tliem may be holy. But 
whilst holiness does not destroy these differences, let it 
never be forgotten that it regulates them. They are pre- 
vented from becoming sinful. 

This suggestion is obviously important. As is said in an- 
other chapter, sanctification will be evidenced by its fruits : 
but it would be extremely preposterous to suppose that, in 
regard to temperament and manners, it will invariably mani- 
fest itself in the same way : this is no part of its ofi5ce ; its 
office is to remove sin. It is not unfrequently the case that 
infidels are the most polite and agreeable men in the world : 
often possessing great natural amiability and fascination of 
manners ; while at heart, and in the privacies of life, they are 
extremely vile : their exterior gentility is no criterion to their 
interior principles. They exist mutually independent of 
each other. The same remark, to a certain extent, is true 
of Christians, in all the stages of religious experience. 
Their rehgion will not fashion them after the elegancies of 
what we all call graceful and cultivated manners ; will not 
make them accomplished scholars; will not make them 
business men : it will furnish them with pure hearts, and 
holy principles, and prevent them from indulging in or even 
feeling sinful tempers, and from doing wrong in the outward 
life ; not from erring, but from sinning. There is an infinite 
difference between an error and a sin. It is well to say, in 
this connexion, that while religion does not secure these non- 
essential accomplishments of manners, and while it does not 
produce in all cases precisely the same manifestations of 
amiability and grace, yet it imparts always, and in its ful- 
ness, the essence of all excellence, which is good will,- — pure 
love, — which will constantly show itself, not perhaps in the 



CHRISTIAN PRIVILEGE. 69 

rounded and graceful salutation, in the finislied exterior, 
but in the u^nmistakable exhibition of a good and sincere 
heart : and further, other things being equal, it will invaria- 
bly impart, in all respects, real and manifest superiority ; 
the most accomplished and elegant character will be more 
accomplished by its superadded and crowning glory. 

Numerous additional and very instructive quotations might 
be given from our excellent standards, corroborating the 
above -views, — indeed many references were marked for that 
purpose, — but our prescribed limits will not allow, and we 
have deemed it sufficient to show, by a few extracts, that 
our venerated founder under God, Mr. Wesley, always held 
and taught them. They are his views throughout ; they 
are the \aews of Mr. Fletcher, Mr. Watson, Dr. Clarke, 
Bishop Hedding, and others, who have been at the useful 
pains of studying the subject most thoroughly. 

Having described what we mean by "holiness," we shall 
now proceed to show that it is a state in advance of mere 
justification and regeneration. 

Regeneration is not entire sanctification : the merely re- 
generate are not sanctified ; they are not entirely freed from 
sin ; they are not perfect in love. Their sins are pardoned ; 
their natm^e is renewed ; they are become children of 
God ; a wonderful and glorious work has been wrought for 
them and in them, by which they are rescued from the do- 
minion of sin, and become heirs of the promises : but great 
and glorious as the work is which they have experienced, 
and exalted and blessed as are the privileges and destiny to 
which it entitles them, and will assuredly secure to them if 
retained, yet it is not a complete qualification for heaven — 
an entire freedom from sin ; they are not — how glorious 
soever their estate, liow much to be esteemed and prized. 



To CHRISTIAN PRIVILEGE, 

and no language can magnify its moment — tliey are not 
completely holy, entirely sanctified ; tlie old man of sin is 
not dead, but subjected — not cast out, but bound — not cru- 
cified, but brought into captivity. 

I need scarcely insist upon this, it is so universally the 
faith of the Church. The difficulty indeed, is, not, to con- 
vince believers that they have not yet attained to such a 
state of freedom from sin ; but, on the other hand, to per- 
suade them that such a state is their privilege. They not 
only generally insist that they are not yet holy, but more, 
that they do not expect to be in this life. 

Let any Christian closely interrogate his experience and 
consciousness upon this point ; any Christian who has merely 
attained to pardon and a change of heart ; and see whether 
the immediate response will not be, that, though " pardoned" 
and "born again," and though living in the daily enjoyment 
of this grace, and going forward to perfection, still, that 
there are sinful tendencies and dispositions lurking in his 
heart ; that he is not entirely empty of sin ; that he is not 
a perfectly holy character. Let him enter into a close, 
faithful, and prayerful analysis of his passions, his affections, 
his will, his motives, and see if he will not discern remains of 
the sinful nature within him not entirely dead, but still alive, 
and seeking the ascendant : as pride, envy, jealousy, anger, 
impatience, love of the world, dissimulation, self-willedness, 
and such like. If these do not hold dominion over, if they 
do not gain indulgence — as they certainly do not — still, do 
they not have some place and power within him, rising up 
to give evidence of their presence ; though bound, struggling 
for the mastery, often bringing liim into straits, and disturb- 
ing his peace and comfort ? Is not this so ? Reader, is not 
this your experience ? Be candid ; is it not your present 



CHRISTIAN PRIVILEGE. '71 

consciousness? Look closely; do you not find after all, 
that, thougii you are a changed man, " a new creature," still 
there are these harmful roots of sin remaining within? — 
not merely outward suggestions, temptations, which are not 
sins, but likewise inward responses, taking side with the 
outward solicitation — actual, living, stirring, evils in the 
heart ? What is your answer ? I know what it is. I am 
conscious that such has been my experience, and must 
believe that it is the common experience of Christians, 
while in a merely justified state. 

But it is asked with earnestness, " Is not the work of God 
perfect in regeneration ?" And we answer, it is a perfect 
regeneration. But a perfect regeneration is not a perfect 
sanctification, no more than a perfect penitence is a perfect 
regeneration. The soul is perfectly born anew, but is not 
perfectly made holy. But is not a person regenerated a 
perfect child, and is sanctification anything more than de- 
velopment ? We answer : when a soul is regenerated, all 
the elements of holiness are imparted to it, or the graces are 
implanted in it, in complete number, and the perfection of 
these graces is sanctification; and hence, we insist that 
sanctification does not take place in regeneration, for the 
graces are not then perfect ; additional grace is requisite to 
perfect them. And again : though in regeneration all the 
elements of hohness are imparted, all the rudiments of inbred 
sin are not destroyed ; and hence, again, the absence of com- 
plete sanctification, which, when it occurs, expels all sin. 
Regeneration is incipient sanctification in this sense : it is of 
the same nature as sanctification, and, so far as it extends, is 
sanctification ; it is included in sanctification, but is not so 
extensive ; is not sanctification, because, though it is a de- 
gree, it is not the whole of tbat work. 



12 CHRISTIAN PEIVILEGE. 

With this experience the teachings of Scripture fully ac- 
cord. Take a single passage, found in the Apostle's letter 
to the Christians at Corinth : " I, brethren, could not speak 
unto you as unto spiritual, but as unto carnal ; as unto hahes 
in Christ. Ye are yet carnal : for whereas there is among 
you envyings, and strife, are ye not carnal ?" This passage 
is precisely in point. It exhibits, upon authority of inspira- 
tion, the doctrine above expressed. For first, it is certain 
that the persons here addressed were believers — ^justified 
and regenerated Christians. How else could an apostle 
address them as brethren ; much more, how could he ex- 
pressly declare them to be " babes in Christ ?" Is it possible 
to be a " babe in Christ," without justifying and regenerat- 
ing grace ? Surely no one can think so. These persons 
then were in Christ — they were born again. But what 
next ? Were they entirely holy — free from sin, inward as 
well as outward? Certainly the Apostle does not say so: 
on the contrary, he expressly says they were yet "carnal." 
He could not speak to them as completely spiritual, but as 
partly carnal ; nay, he specifies what of carnality he fomid 
remaining among them, and impairing their spirituality or 
holiness, — " for whereas there is among you envyings, and 
strife, are ye not carnal ?" Are not these the tokens of a 
sinful nature—" envyings, strife ?" Indulged, are they not 
actual sins? — are not the inward dispositions thereto/inward 
sins ? This passage then fully corroborates our expressed 
views, and fully authorizes us to say, that evils, opposed to 
complete spirituality, remain in the hearts of persons in the 
possession of justifying and regenerating grace. 

Let it be remembered, we are now speaking particularly 
of inbred sin — sins of the heart — or, if any prefer it, evils of 
the heart. We are aware that the believer does not indub-e 



CHRISTIAN PRIVILEGE. VS 

in outward sins — sins of tlie life — that lie does not trans- 
gress-in this sense: "For whosoever is born of God doth 
not commit sin." But sin committed, and depravity felt, are 
very different — the one is an action, the other a state of 
the affections. The merely regenerated believer is saved 
from the one ; and he has grace to enable him to have the 
victory over the other : but the disposition itself, to some 
extent, remains, under the control of a stronger, gracious 
power implanted, but still making resistance, and indicating 
actual presence, and needing to be entirely sanctified. 

Regeneration is sanctification begun, but not completed. 
The foundation thus being laid, v/e are to '' go on to per- 
fection," to ''grow in grace, and in the knowledge of our 
Lord and Savioui' Jesus Christ," ''till we all come in the 
unity of the faith unto a perfect man, unto the measure of 
the stature of the fulness of Christ." "Babes " at first, we 
are to grow until we become "men and women in the 
Lord." Upon this point Mr, Wesley is very explicit in his 
Sennon on " Sin in Believers," and in various other por- 
tions of his writings. Speaking, on one occasion, of justifi- 
cation, he says : — 

" How naturally do those who experience such a change 
imagine that all sin is gone ; that it is utterly rooted out 
of their hearts, and has no more place therein. How 
easily do they draw that inference, * I feel no sin, therefore 
I have none ; it does not stir, therefore it does not exist ; it 
has no motion, therefore it has no being.' But it is seldom 
long before they are undeceived, finding sin was only sus- 
pended, not destroyed. Temptations return, and sin re- 
vives ; showing that it was stunned before, not dead. They 
nov/ feel two principles in themselves, plainly contrary to 
each othei-; 'the flesh Inpfincr ngainst the spirit,' nature 



74 CHRISTIAN PRIVILEGE. 

resisting the grace of God. They cannot deny, that, 
although they still feel power to beheve in Christ, and 
love God, and although his Spirit still witnesses with their 
spirits that they are children of God, yet they feel in them- 
selves sometimes pride, self-will ; sometimes anger or unbe- 
lief. They find one or more of these frequently striving in 
their hearts, though not conquering." 

There is an excellent chapter on this subject in the judi- 
cious and valuable work of Dr. Peck, which, if our limits 
would allow, we would transcribe for the edification of our 
readers ; but this cannot be done without too greatly 
extending the limits of this treatise. We refer the reader, 
anxious for a more elaborate discussion of the point, to this 
work, (Peck on Christian Perfection,) and also to Mr. 
Wesley's Sermon on Sin in Behevers ; where, if they are 
in any perplexity, they will not fail to find entire relief. 
With a single additional quotation from that greatest of 
divines, Richard Watson, we dismiss the subject. He 
says : — 

" That a distinction exists between a regenerate state, 
and a state of entire and perfect holiness, will be generally 
allowed. Regeneration, we have seen, is concomitant with 
justification ; but the apostles, in addressing the body of 
behevers, in the churches to whom they wrote their epistles, 
set before them, both in the prayers they offer in their 
behalf, and in the exhortations they administer, a still 
higher degree of deliverance from sin, as well as a higher 
growth in Christian virtues. Two passages only need to 
be quoted to prove this : 1 Thess. v, 23, " And the very 
God of peace sanctify you wholly ; and I pray God your 
whole spirit, and soul, and body, be preserved blameless 
unto the coming of our Lord Jesus Christ.' 2 Cor. vii, 1, 



CHRISTIAN PRIVILEGE. '75 

' Having these promises, dearly beloved, let us cleanse our- 
selves from all filthiness of the flesh and spirit, perfecting 
hohness in the fear of God.' In both these passages, 
deliverance from sin is the subject spoken of: and the 
prayer, in one instance, and the exhortation, in the other, 
goes to the extent of entire sanctification of the ' soul ' and 
* spirit,' as well as of the ' flesh ' or ' body ' from all sin ; by 
which can only be meant our complete deliverance from 
all spiritual pollution, all inward depravation of the heart, 
as well as that wliich, expressing itself outwardly, by the 
indulgence of the senses, is called filthiness of the flesh." 

We do not believe that more upon this point is neces- 
sary. It cannot be requisite with the mass of Christians to 
enter into elaborate argument to convince them, what they 
so painfully realize to be true, that, after conversion, inward, 
unsanctified tempers remain to disturb them. How often, 
how sadly, have they experienced its truth ! How, in 
secret places, have they wept, and poured out their souls 
before God on account of it ! Hoav have they looked, and 
longed, and struggled for deliverance ! How have they 
desired, and resolved, and prayed to be holy — to have 
their inward enemies brought forth and slain, and to have 
Christ, their adorable Saviour, reign without a rival ! Con- 
vince them that they are not sanctified 1 Alas ! they need 
no conviction — they know it well, and many of them feel it 
deeply, painfully. 

To argue with them, would only seem to be a mockery, 
a taunt, to aggravate their sorrow and shame. Tell me ! 
they would exclaim ; tell me not, I am unholy — I know it 
but too well ; but tell me, is there deliverance ? — show me 
where I may find rest. Such, I am persuaded, would be 
the conscious, the spontaneous view and feeling of all 



76 CHRISTIAN PRIVILEGE. 

Christians, who would be at the pains for a few moments 
to look within, at the heart, and back, at the experience of 
their pilgrimage. Such, reader, if you have not gone " on 
to perfection," is your present consciousness ; and if you 
are now rejoicing in sanctifying grace, such is your recol- 
lection of the past. How is it ? Dropping for a moment 
all speculation, all theorizing, all thoughts of the subject as 
a general matter, let us come home, and hold with our- 
selves a practical, personal conference. Reader, Christian 
brother, sincere, candid inquirer, how is it ? Are you 
holy ? Has the work of entire sanctification by grace been 
wrought in your heart ? Are you now living in the enjoy- 
ment of this Divine state ? You will not trifle with these 
questions ; I am persuaded you will not : you cannot : you 
claim to be a Christian ; you may not treat with even the 
levity of seeming indifference to yourself, a subject of such 
sacred moment. Are you a minister ? are you a layman ? 
are you conspicuous ? are you obscure ? Whoever you are, 
ponder, as in the immediate presence of God, this question, 
Are you holy ? Realize that God, the great, the adorable, 
is now present, by your side, looking upon you, wait- 
ing your answer ! Brethren, how momentous the question ! 
We are hurrying on to the judgment — passing like an 
arrow through the air. A step, and the grave will con- 
tain us. An instant, and we shall stand before the throne : 
before the throne of Him who has commanded us to be 
holy ; before the throne of Him who died for our sanctifi- 
cation ; before the throne of Him who is ready, waiting, 
willing, and able to sanctify us ! Before the throne we 
shall soon stand. Are we ready ? Is our work done ? 

" Without holiness no man shall see the Lord." Fearful 
declaration! *' Whatsoever thv hand findeth to do, do 



CHRISTIAN PRIVILEGE. 11 

with thy might ; for there is no work, nor knowledge, nor 
device, nor wisdom, in the grave, whither thou goest." 
Instructive exhortation ! "What needs to be done, must 
be done now ; or it may not be done forever ; — to-day, ere 
that deep sleep, of the long unwaking night of the grave ! 
O that we may " have such a heart in us " as to consider 
these things ! 

With the apostle's prayer, as most expressive of our 
feeling, we close the present chapter. *' For this cause I 
bow my knees unto the Father of our Lord Jesus Christ, 
of whom the whole family in heaven and earth is named, 
that he would grant you, according to the riches of his 
glory, to be strengthened with might by his Spirit in the 
inner man ; ihat Christ may dwell in your hearts by faith ; 
that ye, being rooted and grounded in love, may be able to 
comprehend, with all saints, what is the breadth, and length, 
and depth, and height ; and to know the love of Christ, 
which passeth knowledge, that ye might be filled with all 
the fulness of God. Now unto Him that is able to do 
exceeding abundantly above all that we ask or think, 
according to the power that worketh in us, unto him be 
glory in the Church by Christ Jesus throughout all ages, 
world without end. Amen." 



'78 HOLINESS ATTAINABLE, 

CHAPTER III. 

HOLINESS ATTAINABLE. 

Is the high, state of moral and spiritual excellence 
described in the preceding chapter attainable in this 
life ? This is the question we are now about to dis- 
cuss. 

Many a spacious and beautiful theory has perished for 
want of proof. The most magnificent structure may be 
valueless because of the insecurity of its foundation. Not 
all that is beautiful is true. 

In this chapter it is our intention to present the proof 
upon which we rely for the support of the foregoing 
views. And whence shall the proof be derived? ''To 
whom shall we go?" JSTot to creeds, or decretals, or 
ecclesiastical canons, or councils ! To the Bible !- — what 
saith the Lord ? All will admit the propriety of this 
appeal. We do not discard or disparage the opinions of 
the wise and good ; but, however much we may esteem 
them, they are of no authority in matters of religious faith. 
"We may thankfully employ them as helps, but dare not 
rest in them as infallible guides. We adhere to that sen- 
timent of the illustrious Stillingfleet, I believe it was, — a 
sentiment worthy to be written upon the sky, and read by 
all generations, — " The Bible — the Bible alone, is the reli- 
gion of Protestants." Employing all lesser lights as aids, 
and rejoicing in them, we look away, and beyond them, 
for fuller illumination, and sufficient instruction, to Him 
who is the light of the world and the teacher of his peo- 
ple. Let us, therefore, immediately address ourselves to 



HOLIXESS ATTAINABLE. T9 

tlie study of the holy oracles, and find what they teach 
upon the subject. 

There are several methods for ascertaining the teaching 
of the Bible ; but these may be generally classified into 
the direct and inferential. The direct is that in which a 
truth is plainly and unequivocally asserted ; the inferen- 
tial is that in which truth is implied in, or may be inferred 
from, something explicitly stated, or deduced as^a logical 
consequence from either words or doctrines clearly laid 
down in the Bible. 

The direct may generally be assumed to be the safer and 
more authoritative method ; but under certain restrictions, 
and within some limits, the inferential may be of undoubted 
reliability: indeed, an inference, or a logical deduction, 
sometimes is equivalent to the strongest and most emphatic 
declaration, in clearness, certainty, and sanction. 

Applying the direct method, one single inspired declara- 
tion is competent to establish any truth. IsTothing more 
than this is necessary. Repeated and varied statements of 
the same thing may heighten the certainty that the exact 
idea is apprehended; but one "thus saith the Lord," is 
eternally sufficient to settle the most difficult proposition. 

One clear inference is sufficient to create conviction of 
truth ; not perhaps competent to remove all doubt, unless 
the inference be, as is the case in some instances, tanta- 
mount with the most emphatic assertion — then it carries 
with it all the force of a " thus saith the Lord." 

In this treatise we shall employ both these methods for 
eliciting the Divine teaching; and we hope to sustain our 
position, not by a single and isolated declaration only, or a 
single inference only, but by a great number of both direct 
and inferential proofs, of the most unequivocal and irre- 



80 H&LINESS ATTAIISrABLK. 

sistible autliority : — declarations so various, contained m 
commands, promises, prayers, exhortations, statements, 
and narratives ; and inferences so diversified, arising from 
so many sources, as to convince every candid reader that 
the doctrine we contend for is not limited to a bare and 
questionable place, a doubtful and uncertain existence in 
the holy records, but is repletely and abundantly, ex- 
plicitly and with great clearness, embodied as a cardinal 
feature throughout the whole system. It breathes in the 
prophecy — ^thunders in the law — murmurs in the narra- 
tive — ^whispers in the promises — supplicates in the pray- 
ers — sparkles in the poetry- — resounds in the songs — 
speaks in the types — glows in the imagery — ^voices in the 
language — and burns in the spirit, of the whole scheme, 
from its alpha to omega, from its beginning to its end. 
Holiness ! Holiness needed ! Holiness required ! Holi- 
ness offered ! Holiness attainable ! Holiness a present 
duty — a present privilege— a present enjoyment, is the 
progress and completeness of its wondrous theme ! It is 
the truth glowing all over — webbing all through revela- 
tion ; the glorious truth which sparkles, and whispers, and 
sings, and shouts, in all its history, and biography, and 
poetry, and prophecy, and precept, and promise, and 
prayer ; the great central truth of the system. The won- 
der is, that all do not see, that any rise up to question, a, 
truth so conspicuous, so glorious, so full of comfort. 

1. It is directly taught in the Scriptures. 

For the convenience of our readers, we will cite, in con- 
nexion, a large number of passages in which the doctrine 
is taught. After presenting a partial exhibit of the volume 
of evidence, we will classify and arrange it for the fuller 
realization of its force and sufficiency. At present, we wiB 



HOLINESS ATTAINABLE. 81 

simply array quotations bearing directly upon the point; 
and what we have here collected, has only been the labour 
of a few hours, and a very incomplete research. 

Passages in whicJi it is taught hy command. — "Thou 
shalt love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind, and with all thy 
strength, and thy neighbour as thyself." Luke x, 27. 
"Be ye holy; for I am holy." 1 Pet. i, 16. "Follow 
peace with all men, and holiness, without which no man 
shall see the Lord." Heb. xii, 14. "Be ye perfect, even 
as your Father which is in heaven is perfect." Matt, v, 48. 
" Hear, Israel : Thou shalt love the Lord thy God with 
all thy soul, and with all thy might." Deut. vi, 5. "Thou 
shalt not avenge, nor bear any grudge against the children 
of thy people ; but thou shalt love thy neighbour as thy- 
self: I am the Lord. Ye shall keep my statutes." Lev. 
xix, 18. "And now, Israel, what doth the Lord thy God 
requu'e of thee but to fear the Lord thy God, to walk in 
his ways, and to love him, and to serve the Lord thy God 
with all thy heart and with all thy soul, to keep the com- 
mandments of the Lord thy God, and his statutes, Avhich I 
command thee this day, for thy good ? Circumcise, 
therefore, the foreskin of your heart, and be no more 
stiff-necked." Deut. x, 12, 13, 16. "Serve God with a 
perfect heart and willing mind ; for the Lord searcheth all 
hearts, and understandeth the imagination of the thoughts." 
1 Chron. xxviii, 9. "This is my commandment, that ye 
love one another, as I have loved you." John xv, 12. 
"Now the end of the commandment is charity out of a 
pure heart, and of a good conscience, and faith unfeigned." 
1 Tim. i, 5. "Be perfect, be of good comfort, be of one 

mind, live m peace ; and the God of love and peace shall 
4* 



82 HOLINESS ATTAINABLE. 

be with yon." 2 Cor. xiii, 11. "I give thee charge in the 
sight of God, . . . that thou keep this commandment with- 
out spot, unrebukable, until the appearing of our Lord 
Jesus Christ." 1 Tim. vi, 13, 14. "Sanctify yourselves, 
therefore, and be ye holy. . . . And ye shall keep my sta- 
tutes, and do them : I am the Lord which sanctify you." 
Lev. XX, 1, 8. "I am the Almighty God: walk before 
me, and be thou perfect." Gen. xvii, 1. "But as he which 
hath called you is holy, so be ye holy in all manner of 
conversation ; because it is written. Be ye holy ; for I am 
holy." 1 Pet. i, 15, 16. 

Passages in lohich it is taught in exJioi^tation. — " Having 
therefore these promises, dearly beloved, let us cleanse 
ourselves from all filthiness of the flesh and spirit, perfect- 
ing holiness in the fear of God." 2 Cor. vii, 1. "There- 
fore, leaving the principles of the doctrine of Christ, let us 
go on unto perfection." Heb. vi, 1. "Let us therefore, as 
many as be perfect, be thus minded." Phil, iii, 15. 

Passages in which it is taught in promise. — " Then will 
I sprinkle clean water upon you, and ye shall be clean : 
from all your filthiness, and from all your idols, will I 
cleanse you." Ezek. xxxvi, 25. " Blessed are they which 
do hunger and thirst after righteousness : for they shall be 
filled." Matt, v, 6. " In those days, and in that time, saith 
the Lord, the iniquity of Israel shall be sought for, and 
there shall be none ; and the sins of Judah, and they shall 
not be found." Jer. 1, 20. "And the Lord thy God will 
circumcise thy heart, and the heart of thy seed, to love 
the Lord thy God with all thy heart, and with all thy 
soul, that thou mayest live." Deut. xxx, 6. " Come, now, 
and let us reason together, saith the Lord : Though your 
sins be as scarlet, they shall be as white as snow ; thougli 



UGLINESS ATTAINABLE. 83 

they be red like crimson, tliey shall be as wool." Isa. i, 18. 
"I will give them a heart to know me, that I am the 
Lord ; and they shall be my people, and I will be their 
God : for they shall retm-n unto me with their whole 
heart. After those days, saith the Lord, I will put my 
law in their inward parts, and write it in their hearts; and 
will be their God, and they shall be my people." Jer. 
xxiv, 1 ; xxxi, 33, "I will put my Spirit within you, and 
cause you to walk in my statutes, and ye shall keep my 
judgments, and do them." Ezek. xxxvi, 27. "No good 
thing will the Lord withhold from them that walk upright- 
ly." Psa. Ixxxiv, 11. "I will also save you from all your 
uncleanness." Ezek. xxxvi, 29. "Blessed are the pure 
in heart : for they shall see God." Matt, v, 8. " I will 
turn my hand upon thee, and purely purge away thy dross, 
and take away all thy tin." Isa. i, 25. 

Passages in which it is taught in declarations. — "Jesus 
Chiist is made unto us wisdom, and righteousness, and sanc- 
tification, and redemption." 1 Cor. i, 30. "Unto us are 
given exceeding great and precious promises ; that by 
these ye might be partakers of the Divine nature, having 
escaped the corruption that is in the world through lust." 
2 Pet. i, 4. "If we walk in the light, as he is in the 
light, we have fellowship one with another, and the blood 
of Jesus Christ his Son cleanseth us from all sin. If we 
confess our sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteousness." 1 John 
i, V, 9. " There is no fear in love ; but perfect love cast- 
eth out fear." 1 John iv, 18. "Whoso hath this hope in 
him, purifieth himself, even as he is pure." 1 John iii, 3. 
" Who his own self bare our sins in his own body on the 
tree, that wc, being dead to sins, should live unto righteous- 



84 HOLINESS ATTAINABLE. 

ness; by whose stripes ye were healed." 1 Pet. ii, 24, 
"Whom we preach, warning every man, and teaching 
every man in all wisdom ; - that we may present every man- 
perfect in Christ Jesus." Col. i, 28. " And he shall redeem 
Israel from all his iniquities." Psa. cxxx, 8. " But whoso 
keepeth his word, in him is the love of God perfected." 
1 John ii, 5. " Blessed are the undefiled in the way, who 
walk m the law of the Lord." Psa. cxix, 1. ''And that 
ye put on the new man, which after God is created in 
righteousness and true holiness." Eph. iv, 24. " Our old 
man is crucified with him, that the body of sin might be 
destroyed, that henceforth we should not serve sin." Rom, 
vi, 6. " My httle children, these things write I unto you, 
that ye sin not. He that committeth sin is of the devil ; 
for the devil sinneth from the beginning. For this purpose 
the Son of God was manifested, that he might destroy the 
works of the devil." 1 John ii, 1 ; iii, 8. *' If, there- 
fore, thine eye be single, thy whole body shall be full of 
light." Matt, vi, 22. "Wherefore Jesus also, that he 
might sanctify the people with his own blood, suffered 
without the gate." Heb. xiii, 12. "And this also we wish, 
even your perfection." 2 Cor. xiii, 9. "To the end that 
he may estabhsh your hearts unblamable in hohness before 
God." 1 Thess. iii, 13. "For God hath not called us unto 
uneleanness, but unto holiness." 1 Thess. iv, 7. " This is 
the will of God, even your sanctincation." 1 Thess. iv, 3. 
*' Blessed be the Lord God of Israel ; for he hath raised up 
a horn of salvation for us, as he spake by the mouth of his 
holy prophets, that we, being delivered out of the hands 
of our enemies, miglit serve him without fear, in holiness 
and righteousness before him, all the days of our life." 
Luke i, eS-YS. " God hath chosen you to salvation, through 



HOLINESS ATTAINABLE. 85 

sanctification, and belief of tlie truth." 2 Thess. ii, 13, 
** And lie gave some, apostles ; and some, prophets ; and 
some, evangehsts ; and some, pastors and teachers ; for the 
perfecting of the saints, for the work of the ministry, for 
the edifying of the body of Christ : till we all come, in unity 
of the faith, and of the knowledge of the Son of God, unto 
a perfect man, unto the measure of the stature of the ful- 
ness of Christ: that we henceforth be no more children, 
tossed to and fro, and carried about with every wind of 
doctrine, by the sleight of men, and cunning craftiness, 
whereby they lie in wait to deceive ; but speaking the truth 
in love, may gTow up into him in all things, which is the 
head, even Christ ; from whom the whole body fitly joined 
together and compacted by that which every joint sup- 
plieth, according to the effectual working in the measure 
of every part, maketh increase of the body, unto the edi- 
fymg of itself in love." Eph. iv, 11-16. "For what the 
law could not do, in that it was weak through the flesh, 
God sending his own Son in the likeness of sinful flesh, and 
for sin, condemned sin in the flesh ; that the righteousness 
of the law might be fulfilled in us, who walk not after the 
flesh, but after the Spirit." Rom. viii, 3, 4. "And that he 
died for all, that they which live should not henceforth 
live unto themselves, but unto him that died for them, and 
rose again." 2 Cor. v, 15. 

Passages in which it is taught in prayer. — " For this 
cause I bow my knees unto the Father of our Lord Jesus 
Christ, of whom the whole family in heaven and earth is 
named, that he would grant you, according to the riches of 
his glory, to be strengthened with might by his Spirit in 
the inner man ; that Christ may dwell in your hearts by 
faith ; that ye, being it)oted and grounded in love, may be 



86 HOLINESS ATTAINABLE. 

able to compreliend with all saints what is the breadth, 
and length, and depth, and height ; and to know the love 
of Christ, which passeth knowledge, that ye might be filled 
with all the fulness of God. Now, unto him that is able 
to do exceeding abundantly above all that we ask or think, 
according to the power that worketh in us, unto him be 
glory in the Church by Christ Jesus, throughout all ages, 
world without end. Amen," Eph. iii, 14-21. "Epaphras, 
who is one of you, a servant of Christ, saluteth you, always 
labouring fervently for you in prayers, that ye may stand 
perfect and complete in all the will of God." Col. iv, 12. 
''Now the God of peace, that brought again from the 
dead our Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant, make you 
perfect in every good work to do his will, working in you 
that which is well-pleasmg in his sight, through Jesus 
Christ." Heb. xiii, 20, 21. ''And the very God of peace 
sanctify you wholly : and I pray God your whole spirit, 
and soul, and body, be preserved blameless unto the coming 
of our Lord Jesus Christ." 1 Thess. v, 23. " Create in me 
a clean heart, God ; and renew a right spirit within me." 
Psa. li, 10. '' That they all may be one ; as, thou. Father, 
art in me, and I in thee, that they also may be one in us . . . 
I in them, and thou in me, that they may be made perfect 
in one ; and that the world may know that thou hast sent 
me, and hast loved them, as thou hast loved me." John 
xvii, 21, 23. " Sanctify them through thy truth." John 
xvii, 17. " Thy kingdom come ; thy will be done on earth, as 
it is done in heaven ; deliver us from evil." Matt, vi, 10, 13. 
Passages in which it is taught as having been experienced. 
".And such were some of you : but ye are washed, but ye 
are sanctified." 1 Cor. vi, 11. "Mark the perfect man, 



HOLINESS ATTAINABLE, • 87 

and behold the upright ; for the end of that man is peace.'* 
Psa. xxxvii, 37. " Behold, God will not cast away a per- 
fect man." Job viii, 20. ''And Herod feared John, know- 
ing that he was a just man, and a holy." Mark vi, 20. 
" But now being made free from sin, and become servants 
to God, ye have your fruit unto holiness, and the end 
everlasting life." Rom. vi, 22. " For the law of the Spirit 
of life in Christ Jesus hath made me free from the law of 
sin and death. For what the law could not do, in that it 
was weak through the flesh, God sending his own Son in 
the likeness of sinful flesh, and for sin, condemned sin in the 
flesh ; that the righteousness of the law might be fulfilled 
in us, who walk not after the flesh, but after the Spirit." 
Rom. viii, 2-4. " They were both [Zacharias and Elisa- 
beth] righteous before God, walking in all the command- 
ments of the Lord blameless." Luke i, 6. " I am crucified 
with Christ : nevertheless, I Hve ; yet not I, but Christ liveth 
in me : and the life which I now hve in the flesh, I live by 
the faith of the Son of God." Gal. ii, 20. '' Ye are wit- 
nesses, and God also, how holily, and justly, and unblama- 
bly, we behaved om-selves among you that believe." 1 Thess. 
ii, 10. " Herein is our love made perfect, that we may 
have boldness in the day of judgment : because as he is, 
so are Ave in this world." 1 John iv, 17. "And in their 
mouth was found no guile : for they are without fault before 
the throne of God." Rev. xiv, 5. " Then said I, woe is 
me ! for I am undone ; because I am a man of unclean lips : 
.... for mine eyes have seen the King, the Lord of hosts. 
Then flew one of the seraphims unto me, having a live coal 
in his hand, which he had taken with the tongs from off" the 
• altar : and he laid it upon my mouth, and said, Lo, this 
hath touched thy lips ; and thine iniquity is taken away, 



88 * HOLINESS ATTAINABLE. 

and thy sin pm-ged." Isa. vi, 5-1. " Our old man is cru- 
cified with him, that the^body of sin might be destroyed, 
that henceforth we should not serve sin." Rom. vi, 6. " Let us 
therefore, as many as be perfect, be thus minded." Phil.iii, 15. 
Let the reader ponder these Scriptures. What an irre- 
sistible volume of instruction and evidence they contain ! 
How full, how various, and how exphcit ! Is it possible 
for any one to give them even a cursory reading, and not 
feel that he is called unto hoHness ? Much more, can any 
one, seriously, and with devout and prayerful study before 
God, endeavour to comprehend and feel their import, and 
not realize that it is his privilege, his dioty, to be a holy 
man ? Surely we misjudge, or the thing is impossible. 
Suppose any one should appropriate these lucid and sublime 
Scripture expressions to himself, and profess to have at- 
tained the experience they adumbrate, would not all men 
understand him to make profession of holiness ? Could he 
employ more explicit terms to declare the enjoyment of such 
a state, than those contained in the passages quoted ? "Were 
his object fulness, intensiveness of expression, where would 
he go for a phrase stronger than this, " Sanctify you 
wholly?" or this, ''The blood of Jesus Chirst his Son 
cleanseth from all sin ?" or this, '' That ye might be filled 
with all the fulness of God?" or this, "Perfect, even as 
your Father in heaven is perfect ?" Were there but a single 
passage intimating this glorious truth, there might be room 
for hesitancy ; or a doctrine so wonderful, so replete with 
surprises, — though repeated at distant intervals, — might 
startle our incredulity : but when it comes in such resist- 
less volume, and stands out with such commanding dis- 
tinctness, upon what principle can we justify suspicion, or 
even delay in its reception ? 



HOLINESS ATTAINABLE. 89 

But the argument which seems so convincing upon a 
bare recitation of the word of the Lord, becomes incalcu- 
lably stronger — amounts to irresistible demonstration, when 
these Scriptures are classified, and their full force and 
meaning elicited. If the first and only impression from 
the simple reading of the word is, that holiness is needed, 
is required, is attainable — and surely it is so — an analysis 
of these rendered passages must ripen that impression into 
an undoubting certainty — a resistless conviction — a felt and 
conscious assurance. 

1. That holiness is attainable we contend, first, because 
God commands it : " Be ye holy, for I the Lord your God 
am holy." "FoUov/' peace with all men, and holiness, 
without which no man shall see the Lord." " Be ye per- 
fect, even as your Father who is in heaven is perfect." 
" Thou shalt love the Lord thy God with all thy soul, and 
with all thy mind, and with all thy strength," Now in 
these passages, and many others quoted in the foregoing 
pages, and many others still not quoted, entire holiness 
is commanded. Is it not so ? Surely no one will presume 
to dispute this ! But what then ? If holiness is commanded, 
either it is practicable to comply with the command, or it 
is not. If it is practicable, then it may be attained ; and 
what we contend for is true. If it is not practicable, then 
God has issued a command which it is impossible should 
be obeyed — made a i*equirement of his creatures which 
they have no power to perform : but this is the quintes- 
sence of tyranny — the grossest conceivable injustice ! Who 
is prepared for this latter conclusion? Who shall come 
forth to contend that God is unjust? Whosoever denies 
that holiness is attainable, and yet admits that it is com- 
manded ! It would be no hazard to rest the whole con- 



90 HOLINESS ATTAINABLE. 

troversy on this point : without progressing a step further, 
the opposer of attainable hohness would find himself inex- 
tricably and hopelessly entangled. 

2. That holiness is attainable, we contend, because it is 
promised upon practicable conditions : " Then will I sprinkle 
clean water upon you, and you shall be clean: from all 
your filthiness, and from all your idols will I cleanse you." 
'' Blessed are they that hunger and thirst after righteous- 
ness : for they shall be filled." " Come now, and let us 
reason together, saith the Lord : Though your sins be as 
scarlet, they shall be white as snow ; though they be red 
like crimson, they shall be white as wool." " I will also 
save you from all uncleanness." *' If we confess our sins, 
he is faithful and just to forgive us our sins, and to cleanse 
us from all unrighteousness." 

In these passages, holiness, as cleansing from all sin, as 
being filled with all righteousness, is explicitly promised to 
God's people, upon certain conditions. That this is so, is 
too plain to be doubted; too obvious to require elucida- 
tion. But what then ? Either those who comply with 
the conditions will reahze holiness in the fulfilment of the 
promises, or God's promise will fail. If the former, our 
doctrine is true ; if the latter, God is false. I write it with 
reverence and trembling, and in vindication of his eternal 
truthfulness. Who shall charge . the adorable Jehovah 
with falsehood ? Who shall turn his truth into a lie ? 
'Not one. What he hath said shall stand fast forever. 
Though the heavens be rent asunder, and the earth be 
removed, not " one jot or tittle of his word shall fail " to 
all generations. But is it said. Yea, truly, if any one 
would comply with the conditions, the promise would be 
fulfilled — God would be true ; but no one can comply with 



HOLINESS ATTAINABLE. 91 

them, and therefore it is, that hohness is not attainable in 
this hfe ? Such a supposition is even more dishonourable 
to God than open falsehood. If the condition is impracti- 
cable, — cannot be complied with,— the intimation of it is 
mockery, deception, and fraud, hypocrisy added to false- 
hood, and fraud superadded to both. God can neither 
prove unfaithful nor mock his creatures with impracticable 
conditions : therefore, as he has promised holiness upon 
certain conditions, holiness is attainable. Let the earnest, 
honest seeker after holiness, remember who hath promised 
—a God who cannot He — and banish all his doubts, dis- 
miss his fears, and claim the offered boon. 

3. We contend for the attainableness of holiness, because 
it is prayed for, in behalf of the Church, by inspired men, 
yea, and by our Saviour himself ; and because it is incul- 
cated in that form of prayer which our Saviour gave to his 
people, as well as by the apostles in the following and similar 
passages : " Now the God of peace, that brought again from 
the dead our Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant, make you 
perfect in every good work, to do his will ; working in you 
that which is well pleasing in his sight." " And the very 
God of peace sanctify you wholly : and I pray God your 
whole spirit, and soul, and body, be preserved blameless unto 
the coming of our Lord Jesus Christ." " Sanctify them 
through thy truth." In these passages, and many others 
cited above, holiness is distinctly, specifically prayed for by 
inspired men, and by Him who needed no inspiration to 
guide him into all truth. What are we to infer therefore ? 
They beheved holiness to be attainable, or they did not. 
If they did not believe it attainable, then they were guilty 
of the grossest duplicity and mockery — our Lord among 



9^ HOLINESS ATTAINABLE. 

them — when they prayed for it. For what greater mockery 
can be conceived of, than that of solemnly praying for 
what we know cannot be realized? Would not this be 
the very climax of insane and hypocritical presumption ? 
And could such prayers be offered under the inspiration of 
the Holy Spirit? If not, the inspiration of so much of 
the Scriptures is renounced. But did they believe their 
prayers might be answered, and holiness bestowed ? Then 
it was so, or they were mistaken ; if mistaken, and yet 
inspired, they were deluded by the Holy Ghost, and 
inspiration is not to be trusted. "What fearful havoc the 
denial of this doctrine thus makes with the word of Grod, 
and the character and consistency of those holy men, 
headed by our Lord and Master, who taught it ! What- 
ever infidels may do, thus to dishonour the word of God 
and the memory of his best friends. Christians will at 
least hesitate before they adopt a scheme so fraught 
with ruin. 

4. We contend for the doctrine, because it is inculcated 
in Scripture exhortations : " Leaving the principles of the 
doctrine of Christ, let us go on to perfection," " Let us 
cleanse ourselves from all filthiness of the flesh, perfecting 
holiness in the fear of the Lord." Christians are here, 
under sanction of inspiration, exhorted to the attainment of 
holiness. ISTow the thing is practicable, or it is not. Jf 
not, then we are divinely exhorted to do an impracticable 
thing; as great an absurdity as to suppose ourselves ex- 
horted to pluck the sun from its orbit. Can such folly 
and trifling be charged upon God? Who shall venture so 
great an insult upon him who is infinitely sincere and eter- 
nally serious? If so, — if the thing is practicable, — then 
holiness is attainable, and our doctrine is true. 



HOLINESS ATTAINABLE. 93 

5. The attainableness of holiness is argued from the 
declarations of the Scriptures : " Jesus Christ is made unto 
us wisdom, and sanctification, and redemption." " This is 
the will of God, even your sanctification." *' Our old man 
is crucified with him, that the body of sin might be de- 
stroyed." "For God hath not called us unto micleanness, 
but unto holiness." In these passages, holiness is declared 
to be the privilege and calling of Christians — a state which 
it is the will of God they should enjoy. The doctrine of 
its practicability is as undoubtedly taught as any other doc- 
trine in the Bible. Now these declarations are true, or 
they are false. If true, which every Christian at least is 
bound to believe, then holiness is attainable; and so our 
doctrine stands upon the same ground as the truth of reve- 
lation. If these declarations are false, the whole scheme is 
a fabrication, and we are all most sadly, most deeply 
deceived. ISTo one is prepared to embrace this alternative ; 
and rejecting it, the truthfulness of all that we contend for 
must be admitted. 

6. The attainability of holiness is contended for, because it 
is declared to have been attained : " And such were some 
of you : but ye are w^ashed ; but ye are sanctified." " Ye 
are witnesses, and God also, how holily, and justly, and 
unblamably we behaved ourselves among you thatbeheve." 
" Herein is our love made perfect, . . . because as he is, so 
are we in this world." " Let us, therefore, as many as be 
perfect, be thus minded." In these passages, and a vast 
number more, holiness is spoken of as the experience of 
certain persons. It was their experience, or it was not. 
If it was not then- experience, the declarations are false, 
and the Scriptures are unworthy of confidence. If it was 
their experience, holiness is attainable in this life. Who 



94 HOLINESS ATTAINABLE. 

can hesitate between these alternatives? Or shall it be 
pretended that, though holiness has been the privilege of a 
few favoured individuals, yet it is not possible to all. It is 
not presumable any will assume this ground. But should 
any be so inclined, to his own discouragement, or the dis- 
couragement of others, let him answer well this question, 
"Who hath made the discrimination, and where may it be 
found ? 

7. The doctrine we contend for is further argued from 
the fact that ample provision is made for it: "Wherefore 
Jesus, that he might sanctify the people with his own 
blood, suffered without the gate." "For this cause the 
Son of God was manifested, that he might destroy the 
works of the devil." " And he gave some, apostles ; and 
some, prophets ; and some, evangelists ; and some, pastors 
and teachers ; for the perfecting of the saints, for the work 
of the ministry, for the edifying of the body of Christ : till 
we all come, in unity of the faith, and of the knowledge of 
the Son of God, unto a perfect man, imto the measure of 
the stature of the fulness of Christ." Here the attainment 
of hohness is declared to be an object, to secure the reah- 
zation of which certain provisions are made. If the means 
provided are competent, — and who shall say that God has 
instituted incompetent means ? — then the object they pro- 
vide for may be reahzed. If the death of Christ is not a 
failure, the works of the devil may be destroyed. If his 
suffering without the gate does not come short in its ability 
of his intent, the people may be sanctified. To suppose 
holiness not attainable, is to cast contempt on the pro- 
visions of grace, and, above all, to dishonour his own meri- 
torious and all-efficacious sacrifice. 

Thus does it appear, in a great variety of ways, that 



HOLINESS ATTAINABLE. 95 

holiness is tauglit as an attainable blessing in the Holy 
Scriptures. Our limits will not allow, or other direct argu- 
ments, no less conclusive than the above, might be added. 
But let the reader ponder these well, and examine them 
with a candour becoming the subject, and see if he is not 
shut up to this conclusion, whatever may have been his 
prejudices, whatever its difficulties. 

There are a few additional considerations important in 
these connexions, constituting inferential arguments or 
proofs; and these, it is believed, are sufficient, without 
the volume of Divine evidence set forth above, to produce 
conviction in every candid mind. The consequences of 
rejecting the doctrine for which we contend are alone suffi- 
cient m our estimation to cause its acceptance. We sub- 
join a few inferential proofs. 

God is infinitely holy — so proclaimed, and so admitted 
to be. By consequence, all sin is utterly, and without 
restriction, offensive to him, — " the abominable thing which 
his soul hateth." He, therefore, must prefer its entire 
destruction. Can any one doubt this? Is it not the 
irresistible conviction of every Christian mind, particularly, 
that the perfectly holy nature of God is so at variance 
with sin that he would delight in its entire removal ? 
Surely it is so. But what then ? Why manifestly this : 
if sin is so offensive to God, that its entire removal would 
please him, then it may be so removed, unless it can be 
shown that it is a thing absolutely impossible in itself, or 
inconsistent with his plan of government. That the thing 
is impossible to infinite wisdom and infinite power, no one 
will assume. That it is inconsistent with his plan of govern- 
ment, to bring sin to an end, is scarcely to be inferred, 
particularly since he has declared that his Son was given 



QG HOLINESS ATTAINABLE. 

to destroy the works of the devil. But if God, from his holi- 
ness, hates sin ; and from his goodness, is inclined to rescue 
his people from its evils ; and by his wisdom, understands 
how it may be accompHshed ; and by his power, is able to 
achieve it ; and if the thing is not in itself impossible, nor 
inconsistent with his government, then certainly it may be 
done. Should it be intimated that this argument proves 
too much, and we should be retorted upon in the following 
manner : Why, then, is not all sin destroyed, all men freed ? 
The answer is plain : It is because men will not ; and even 
though God's nature is wholly averse to sin, he will not, 
for its destruction, interfere with the freedom of his crea- 
tures. This would be inconsistent with his plan of moral 
government. Our supposition is quite another. Here are 
men who will to be freed from sin, who earnestly pray to 
be delivered, who would comply with any possible terms. 
The argument is. Does not the nature of God infer that he 
might interfere for their rescue ? What shall prevent ? 
Let the objector intimate a reason why God will leave his 
creature thus struggling and longing to be free, under the 
cruel pollutions which he himself abhors and abominates, 
and that they might be saved from which he did not count 
it too great a sacrifice to give his only-begotten Son to die. 
His nature infers his willingness, his ability; why, then, 
are we asked to infer that it may not take place ? Shall 
we have an answer ? 

2. Again : if holiness is not attainable in this life, then it 
cannot be required; or if it is not attainable, and yet is 
required, then an impossibility is required. If the last con- 
sequence is assumed, then it follows that God is guilty of 
the grossest injustice ; for he requires an impossibility. 
No Christian mind certainly can embrace this alternative 



HOLINESS ATTAINABLE. 97 

for a moment. But, then, take the remaining alternative. 
Such a state is not required. What follows ? Manifestly 
this : if entire freedom from all sin is not required, then 
some sin may be felt or indulged properly, innocently, 
without guilt; for it is contrary to no requirement — the 
transgression of no law, and cannot, therefore, involve 
guilt or crime. But, further, admit that God does not 
require men to be free from all sin, then this follows, — 
enthe freedom from sin is not best, (it is better to have 
some sin remain;) or, if entire freedom from sin is best, 
better than that some sin should remain, and yet God 
does not require it, then the unavoidable consequence is, 
God does not require what is best. IsTeither one of these 
postulates can be admitted — no one will contend for either : 
but their admitted absurdity is fatal to the premises. 

3. A further consequence of the assumption is : if free- 
dom from sin cannot be attained in this life, it should not 
be sought or prayed for. To pray for what it is impos- 
sible in the conviction of the mind should be realized, is 
mockeiy — ^the sheerest hypocrisy. No absurdity can be 
conceived of greater than that of seeking what it is certain, 
and knowTi so to be, cannot be found. The consequence, 
therefore, of the belief that entire freedom from sin cannot 
be attamed, must be to discourage all efforts in that direc- 
tion, as useless and vain ; nay, to render the idea of such 
eflforts ridiculous and absurd, and so to reconcile the mind 
to a sinful state. 

Is the reader convinced that God requires men to be 
free from sin ? Is he also convinced that God requires no 
impossibility ? Then he must allow that the required state 
is possible. Does he believe a state of freedom from sin 
owj;hf to be aspl-f^r] to— pouglit after? Thou he must 



08 HOLINESS ATTAINABLE. 

believe that it may be gained if sougbt. This, it must be, 
is palpable to every mind. The intelligent reader can for 
himself pm-sue this train of reflection, and see what grossly 
imscriptural consequences result at every point from the 
rejection of the plain, simple truth. And why, in the face 
of such ei-idence, and at the hazard of such consequences, 
shall it be rejected ? 

The doctrine usually opposed to this is, that holiness 
cannot take place until death — ^tlien, it is admitted, it must 
be given as a qualification for heaven. We cannot do better 
ser\dce to our readers here than to quote from that great 
and good divine, Mr. Watson : 

"To the opinion in question," he says, "there appear 
to be the following fatal objections: — 

"1. That we nowhere find the promise of entire sancti- 
fication restricted to the article of death, either expressly, 
or in fair inferences, from any passage of Holy Scripture. 

"2. That we nowhere find the circumstance of the soul's 
union with the body represented as a necessary obstacle to 
its entire sanctification. 

" 3. The doctrine before us is disproved by those pas- 
sages of Scripture which connect our entire sanctification 
with subsequent habits and acts, to be exhibited in the 
conduct of believers before death. So in the quotation 
from Rom. \i, just given, — ' Knowing this, that the body 
of sin might be destroyed, that henceforth we should not 
serve sin.' So the exhortation in 2 Cor. vii, 1. And in 
1 Thess. V, 23, the apostle's praj^er for the entire sanctifica- 
tion of the Thessalonians, and then for their preservation in 
that hallowed state, 'unto the coming of om- Lord Jesus 
Christ.' 

" 4. It is disproved also by those passages which require us 



HOLINESS ATTAINABLE. 99 

to bring fortli the graces and virtues which are usually called 
the fruits of the Spirit. That these are to be produced dur- 
ing our hfe, and to be displayed in our spirit and conduct, 
cannot be doubted ; and we may then ask, whether they 
are required of us in perfection and maturity ? If so, in 
this degree of perfection and matmity, they necessarily sup- 
pose the entire sanctification of the soul from the opposite 
and antagonist evils. 

" 5. The doctrine of the necessary indwelling of sin in the 
soul until death, involves other unscriptural consequences. 
It supposes that the seat of sin is in the flesh, and thus 
harmonizes with the pagan philosophy, which attributed all 
evil to matter. The doctrine of the Bible, on the contrary, 
is, that the seat of sin is in the soul ; and it makes it one of 
the proofs of the fall and corruption of oui' spiritual nature, 
that we are in bondage to the appetites and motions of the 
flesh. ISTor does the theory which places the necessity of 
sinning in the connexion of the soul with the body, account 
for the whole moral case of man. There are sins, as pride, 
covetousness, malice, and others, which are wholly spiritual ; 
and yet no exception is made in this doctrine of the neces- 
sary continuance of sin until death, as to them. There is 
siu-ely no need to wait for the separation of the soul from 
the body, in order to be saved from evils which are the sole 
offspiing of the spirit ; and yet these are made as inevitable 
as the sms which more immediately connect themselves with 
the excitement of the animal nature. 

" We conclude, therefore, as to the time of our complete 
sanctification, or, to use the phrase of the apostle Paul, ' the 
destmction of the body of sin,' that it can neither be re- 
ferred to the hour of death, nor placed subsequently to this 
present life. The attainment of perfect freedom from sin 



100 HOLINESS ATTAIN ATI r.H. 

is one to wliicli believers are called during tlie present life, 
and is necessary to that completeness of ' holiness,' and of 
those active and passive graces of Christianity, by which 
they are called to glorify God in this world, and to edify 
mankind." 

Mr. Wesley, with that sharpness of logic and terseness of 
style which he alone could command, thus, at a stroke, digs 
up this whole error by the roots, and casts it forth merci- 
lessly to perish. 

"Does the soul's going out of the body effect its purifica- 
tion from indwelling sin ? If so, is it not something else, 
not the blood of Christ, which cleanseth it from all sin? If 
his blood cleanseth us from all sin while the soul and body 
are united, is it not in this life ? If when that union ceases, 
is it not in the next ? And is not this too late ? If in the 
article of death, what situation is the soul in when it is 
neither in the body nor out of it ? Let any one ponder this 
short chain of invincible reasoning, and he mu.st soon per- 
ceive, that to make a death purgatory necessary to cleansing 
from sin, is to take the honour from the blood of Christ ; 
and further, that cleansing must take place in the body or 
out of it ; if out of the body, then in the next world and 
not in this ; if in the body, then before death and while the 
soul is united with the body ; and if in this life, and in the 
union of soul and body at all, why not a day before death, 
and if a day, why not a year ?" 

The theory of a death purgatory, which is thus summarily 
cut up by those able and holy men, is obviously unworthy 
of confidence ; 1. Because it has no place in the word of God 
— not taught in a solitary passage ; 2, It is contrary to ex- 
press revelation; 3. It involves consequences the most un- 
scriptural and absurd. 



HOLINESS ATTAINABLE. 101 

With these statements of proof we rest the case ; per- 
suaded that no candid mind will long falter in arriving at a 
conclusion. Let him sincerely and prayerfully consider and 
lay it to heart, and see if he is not called to holiness ; see 
if there is any sufficient excuse for his remaining in sin ! Be- 
fore God, with your hand upon your heart, and looking to 
the judgment, how is it, reader ? It may be you are ready 
to reply, the argument seems conclusive, but there are dif- 
ficulties in the way. In the next chapter we shall examine 
objections. 

To the above we subjoin the following forcible extract 
from Mr. Wesley : — 

*' Queries, humbly proposed to those who deny perfection 
to be attainable in this life. 

"1. Has there not been a larger measure of the Holy 
Spirit given under the gospel than under the Jewish dis- 
pensation ? If not, in what sense was the Spirit not given 
before Christ was glorified? John vii, 39. 

" 2. Was that 'glory which followed the sufferings of 
Christ,' (1 Pet. i, 11,) an external glory, or an internal, 
namely, the glory of holiness ? 

" 3. Has God anywhere in Scripture commanded us 
more than he has promised to us ? 

" 4. Are the promises of God respecting holiness to be 
fulfilled in this life, or only in the next ? 

"6. Is a Christian under any other laws than those which 
God promises to 'wiite in our hearts?' Jer. xxxi, 81, &c. ; 
Heb. viii, 10. 

*' 6. In what sense is * the righteousness of the law ful- 
filled in those who walk not after the flesh, but after the 
Spirit ?' Rom. viii, 4. 

•* 7. Is it impossible for any one in tliis life to ' love God 



102 HOLINESS ATTAINABLE. 

with all his heart, and mind, and soul, and strens^th V And 
is the Christian under any law which is not fulfilled in this 
love? 

" 8. Does the soul's going out of the body efifect its puri- 
fication from indwelling sin ? 

" 9. If so, is it not something else, not ' the blood of 
Christ, which cleanseth' it ' from all sin ?' 

"10. If his blood cleanseth us from all sin, while the 
soul and body are united, is it not in this life ? 

"11. If when that union ceases, is it not m the next? 
And is not this too late ? 

"12. If in the article of death, what situation is the soul 
in when it is neither in the body nor out of it ? 

"13. Has Christ anywhere taught us to pray for what 
he never designs to give ? 

"14. Has he not taught us to pray, ' Thy will be done 
on earth as it is done in heaven ?' And is it not done per- 
fectly in heaven ? 

" 15. If so, has he not taught us to pray for perfection 
on earth ? Does he not then design to give it ? 

"16. Did not St. Paul pray according to the will of God 
when he prayed that the Thessalonians might be ' sanctified 
wholly, and preserved ' (in this world, not the next, unless 
he was praying for the dead) ' blameless in body, soul, and 
spirit, unto the coming of Jesus Christ ?' 

"17. Do you sincerely desire to be freed from indwelling 
sin in this life ? 

"18. If you do, did not God give you that desire ? 

" 19. If so, did he not give it you to mock you, since it 
is impossible it should ever be fulfilled ? 

" 20. If you have not sincerity enough even to desire it, 
are you not disputing about matters too high for you ? 



HOLINESS ATTAINABLE. 103 

*' 21. Do you ever pray God to * cleanse the thoughts of 
your heart, that' you * may perfectly love him?' 

"22. If you neither desire what you ask, nor believe it 
attainable, pray you not as a fool prayeth ? 

'' God help thee to consider these questions calmly and 
impartially!" 

In the foregoing arguments we have said nothing about 
particular terms. We have entered into no learned criti- 
cisms of the words in the original, rendered in our version 
" perfection, sanctification, holiness," and their cognates. 
This, for two reasons: mainly, first, such learning would not 
be of signal use to most of our readers — would not, in all 
probability, increase either the clearness or power of our 
argument ; but particularly because in this work we have 
depended more on definitions than terms. Our doctrines 
have been set forth in statements rather than couched in 
technicalities. Any one who reads our explanations, given 
at length in the second chapter, will not fail to see, both our 
precise views and how they are sustained by the arguments 
contained in this chapter. More minute and detailed in- 
vestigations reaching out to other subjects we have pur- 
posely avoided- 

In dismissing this branch of om* work, we would urge 
our readers to a candid and faithful application of what has 
been said above ; and should you, under misleading influ- 
ence, still hesitate and question as to the extent of your 
privilege — as to the magnitude of your high calling of God 
in Chiist Jesus — as to your imperative duty — then let me 
ask you to consider well, why this doubt. What hinders your 
entire sanctification ? Do not hasten from this question. 
Linger, and leave it not until you find the answer ! Is it 
because your heart is corrupt and \ile — radically imper- 



104: HOLINESS ATTAINABLE, 

feet ? But has God no power ? Cannot he " change your 
old rebeUious heart, and form your soul anew ?" Is there 
not efficacy in the blood of Jesus to make you, not partially, 
but thoroughly clean ? Is not the Holy Ghost a sanctifier ? 
Are the means of salvation inadequate to this result ? Is it 
so ? You are m the world. I know this ; but is there a 
necessity that you remain sinners in the world ? Do not, I 
beg of you, avoid this question. Away with vain excuses ; 
before God, in all holy. Christian sincerity, come directly to 
the point ! Has not God provided for your possible present 
sanctification ? If you vfill live in its neglect — if you will 
divide your heart between God and the world — if you will 
not make the necessary sacrifices, and exercise the requisite 
devotion — if you will not come up to your gracious, glorious 
privilege — if you prefer or even submit to linger where you 
are, yet do not deny, as youi' apology, the sufficiency of the 
grace of God. Take the shame to yourself, where it be- 
longs — do not impute it to your dishonoured Master. But 
why not go forward ? Why this disposition to take sides 
with your enemies — to strengthen the hands of your de- 
stroyers ? brethren — lovers of our Lord Jesus Christ — 
let us arise. Come, our Saviour bids us " Arise and shine." 
•Why will we longer hesitate? Why not now resolve? 
May our God, whose name is holy, bring us into the herit- 
age of his people, and " sanctify us throughout soul, body, 
and spirit, for his name's sakel" 



OBJECTIONS CONSIDERED. 105 

CHAPTER IV. 

OBJECTIONS CONSIDERED. 

To the doctrine taught in the foregoing chapters, it is ad- 
mitted there are some seeming objections ; and to what 
truth is there not ? Nor would we account them insignificant. 
They are not. They are apparently weighty and serious ; 
and however clear and conclusive we may think the reason- 
ings upon which the doctrine is based, it is by no means 
complete until these objections are candidly and completely 
answered. The work is but half done, when what we con- 
ceive to be a clear cham of Scriptural and argumentative 
proof is presented to the reader. Opposite proofs are pre- 
sented by antagonists, equally respectable for numbers, 
talents, and piety vdth ourselves, to disprove our views. It 
is due them, it is due ourselves, it is due our readers, that 
we give full attention to such objections. If they are real, 
there must be some defect in our \'iews ; and no dogmatism, 
no assurance, no attenuated chain of reasoning, will meet the 
case, if there are grave objections unanswered. Errorists 
declaim much about evidence — make great show of proof — 
adduce long Hsts of arguments — flourish trumpets of reason- 
ing ; but they avoid the rencounter with objections ; they 
find no heart for this. The reason is apparent ; much that 
is plausible may be said in favour of any proposition, but a 
real objection is difficult to answer, and, unanswered, must 
create doubt, if it does not prove fatal. One valid objection 
is fatal to a million proofs. Tmth has no real objections, 
ciTor has many. Nor would we, in meeting objections, pre- 
sent them in a weak and impaired aspect. Let us contem- 



106 OBJECTIOKS CONSIDERED. 

plate them in all their strength — in their utmost force. 
This, because it is our interest to know the truth and no- 
thing less, nothing else. We have no interest to dissemble 
in favour of any theory, however cherished. It is truth 
alone that we are concerned to know. 

What, then, are the difficulties encompassing the doctrine 
for which we contend ? Why should we give it a question- 
ing reception, and not at once, with warm cordiality, wel- 
come it into the chamber of our confidence ? There are a 
number of seeming reasons — I say seeming, because I hope 
to show, however plausible, they are not real. They are of 
sufficient importance to cause us closely to examine our 
ground, but not sufficiently invincible, as I hope, to cause 
us to abandon it, or leave our opposers with excuse. 

1, The first 'objection offered is this : The doctrine cannot 
be true, because many Christians do not receive it ; whole 
denominations of Christians do not receive it ; the most 
learned and excellent divines in great numbers do not re- 
ceive it ; it is not now, and it has not been the belief of the 
majority of the Church. Many, who with undoubted abihty 
and sincerity have studied the Scriptures for a whole life- 
time, have never found this doctrine therein taught ; but an 
opposite and antagonistic doctrine ! How is this to be ex- 
plained ? Were these men, the majority, in error ? Were 
they not equal in ability, to arrive at the truth, with their 
opposers ? Were they not as candid and sincere ? Why 
then must we believe they were in error ? 

This is no trifling objection. He would be rashly indis- 
creet, foolishly self-assured, who could turn away from it 
without consideration. 

But what then have we to weigh against this objection 
to break its force ? An array of other great names, an 



OBJECTIONS CONSIDERED. 107 

equal amount of learning, and respectability, and candour, 
and application? No. This might balance, but would 
not settle the difficulty. We meet it with the word of the 
Lord ! One, "Thus saith the Lord," is more powerful than 
all the opinions of all the men the world ever contained. 
The objection is apparently strong, but really feeble. 
Feeble, because it carries the doctrine to an improper tri- 
bunal. It brings incompetent evidence. It is not a ques- 
tion dependent on human opinions, however respectable 
and worthy of credit ; it appeals to one, single, and trans- 
cendently higher umpire — the word of God. But what 
then ? Who shall judge what the word of God is ? Let 
every man examine for himself, as he that must give an 
account, and so judge. If he finds the doctrine therein, 
let him embrace it ; if not, let him reject it! This is all — 
this is plain I 

2. A second objection is alleged against this doctrine 
not unlike the former. It is said the doctrine cannot be 
true because it does not accord with the experience of the 
Church ! Christians have not found this doctrine to be 
true in their experience. The Church, the collective body — ■ 
the separate individuals, have not attained this state. But 
few have in any age pretended so much, and they have 
generally given sad and abundant proof of their delusion. 
How is this? Is the experience of the whole Christian 
Church of no value ? Does it weigh nothing upon a point 
of such moment, and so eminently experimental ? Must 
not he be accounted fanatical who lifts a standard of ex- 
perience higher than that acknowledged by the universal 
Church ? Surely it must require wonderful faith for such 
a belief. 

Now, admit all that is asked for in this objection — that 



108 OBJECTIONS CONSIDERED. 

the universal experience of the Church is against the doc- 
trine — that but few have embraced it in the profession, and 
that these were certainly all deluded, — admit all this ; and 
what then ? Does the objection destroy the doctrine ? 
Does it impair it in the slightest degree ? Certainly not. 
No more than the unanimous experience of all sinners that 
justifying grace has not been realized to them, is proof that 
there is no such state possible. The doctrine is not what 
the Church has attained, but what it is her privilege to at- 
tain, — not how unholy she has been, but how holy she 
might have been. The experience of the Church is not 
that the state is not attainable, but that it is not attained. 
And agam, it is not a question to be settled by experience, 
but by the word of the Lord, and experience corroborating 
the word, when there is experience. 

But again, the objection assumes what is not true, that 
all experience is against it. It is admitted that some expe- 
rience, yea, the mass, does not come up to it, but no ex- 
perience is against it. And as has been shown in a former 
chapter, some experience fully and forever asserts it. Ex- 
perience is not competent evidence against, but it is good 
proof in favour of this doctrine. This objection then weighs 
nothing. 

3. But, third, it is objected, that it is contrary to the 
word of God. Now, if this can be shown, we shall admit 
our error, and renounce even what we think we are conscious 
is the truth. 

But there must be some mistake here. We have shown 
in a manner which our adversaries cannot gainsay, that 
the Scriptures authorize the doctrine ; and this in a great 
variety of methods, with great clearness and frequency. 
It is not readily to be credited that the same inspired 



OBJECTIONS CONSIDEEED. 109 

authority teaches another doctrine contrary to this so explicit- 
ly inculcated : still there may be something resembling it. 

What then are passages introduced as bearing against 
our position, and which are deemed sufficient to require its 
suiTender? , 

(1.) We are referred to that striking passage : "For the 
flesh lusteth against the Spirit, and the Spirit against the 
flesh : and these are contrary the one to the other ; so that 
ye cannot do the things that ye would." Gal. v, IT. This 
text is an expletive of the verse immediately preceding, 
and of course teaches precisely the same thing. Read the 
former and you have the meaning of this : " Walk in the 
Spirit, and ye shall not fulfil the lust of the flesh." How 
explicit! Then ensues the explanation: ''For the flesh 
lusteth against the Spirit, and the Spirit agamst the flesh — 
these are contrary the one to the other." If you follow 
the one, you must renounce the other ; " If you walk in the 
Spirit, you cannot do as your carnal desires would dictate, 
these you must renounce." So far is this passage from 
teaching the inevitabihty of walking in fleshly lust, that, on 
the contrary, it expressly enjoins abstinence from all such 
coriTipting passions, and commands a state of spirituality, 
which excludes all improper carnality. The plain meaning 
of the passage is not, as an objector understands it, that the 
Christian cannot walk in the Spirit as he would : but it is 
this ; if he does walk in the Spirit, he cannot at the same 
time do as he would under temptation, in complying with 
his improper fleshly desires.. 

(2.) A second passage of which great use is made is this 
of John. '' If we say that we have no sin, we deceive our- 
selves, and the tmth is not in us." This passage is relied 
on with considerable confidence as a clear declaration against 



110 OBJECTIONS CONSIDERED. 

our views ; nay, it is confidently asserted to settle the ques- 
tion entirely and conclusively against us. If that portion 
of the text we have referred to, and which our opponents 
are careful to give without its connexions, were complete in 
itself, and found no modification in the context, it would, in- 
deed, war with much weight upon and against us. But 
the candid reader must perceive in a moment, that when 
fully understood, it is not only not adverse to our views, 
but, with the context, constitutes one of our clearest sup- 
ports. *' But if we walk in the light as He is in the light, 
we have fellowship one with another, and the blood of 
Jesus Christ his Son cleanseth u^from all sin. If we say that 
we have no sin [have not sinned, and do not need cleansing] 
we deceive ourselves, and the truth is not in us. [But] if 
we confess our sins [that we have sinned] he is faithful and 
just to forgive us our sins, and to cleanse us from all un- 
righteousness'^ Thus it is clear that the passage does not 
assert that we may not now be freed from sin, but that we 
have not always been so ; on the contrary, its true meaiung 
is, that though we certainly are all sinners, having sinned, we 
may now be freed from all sin, and cleansed from all un- 
righteousness. There could scarcely be found a more con- 
clusive passage in support of our views. If one is forgiven 
"all sin,"" and is cleansed " from all unrighteousness," does 
any sin, does any unrighteousness remain? When all is 
gone, is any left ? Yet this connexion asserts unequivo- 
cally that all sin, all unrighteousness, shall be removed on 
certain conditions. How strange that such a text should be 
quoted to prove that freedom from sin is not attainable in 
this life ! 

(3.) "Who can say, I have made my heart clean, I am 
pure from my sin?" Prov. xx, 9. This is referred to as a 



OBJECTIONS CONSIDERED. Ill 

proof that no man can be clean and pure from sin. It is 
understood, and correctly so, to be an interrogative form of 
affirmation. But what does it affiim ? That no one can be 
cleansed from his sin ? Certainly not. To suppose it did 
would be to bring it in direct conflict with the Apostle, and 
other inspired sentiments, when he says, " If we confess our 
sins, he is faithful and just to forgive our sins, and to cleanse 
us from all unrighteousness." But more ; any one who 
will consider the context must soon be convinced that the 
text is not intended to assert anything respecting the possi- 
bility of attaining holiness, but simply it is an affirmation 
that all have sinned-^that no man can with truth say, with 
respect to his past life, I am guiltless — my heart is clean — 
I am free from sin, or I have not sinned. To make the text 
declare that it is impossible for any man to be delivered 
from his siu, is to make it speak a language never intended, 
and in conflict with the whole word of God. 

(4.) " If I say, I am perfect, it shall also prove me per- 
verse." Job ix, 20. This, also, is sometimes quoted against 
the doctrine of possible holiness. How preposterous ! Sup- 
pose it were admitted, as a proof that Job was not a per- 
fect man in his own judgment; what would this bear 
against the doctiine ? It asserts nothing respecting other 
men — nothing respecting possible attainment. At most, it 
can only be considered as a confession of individual imperfec- 
tion, which determines nothing as to the possibility of attain- 
ing a perfect state, and nothing as to its actual attainment, 
on the part of others. In the immediate context, indeed, 
both the possibility of such attainment and its actual realiza- 
tion are admitted. "He destroyeth the perfect and the 
wicked," implying that there are perfect as well as wicked. 
But again, it is by no means certain that the text asserts 



112 OBJECTIONS CONSIDERED. 

even that J.ob was not perfect. It may, and in all proba- 
bility does, assert simply tliat he had been a sinner — that 
the^ judgments sent upon him were deserved, because he 
could not answer one sin of a thousand that he had com- 
mitted, he had no right therefore to complain. To construe 
this language, as applicable to all Christians at all times, is 
as unwarrantable as to apply all Job's words concerning him- 
self to all other men. 

(5.) " If they sin against thee, (for there is no man that 
sinneth not.") 1 Kings viii, 46. This passage, taken in its 
utmost force, only asserts that there is no man that is not a 
sinner — that has not sinned, — which we as earnestly con- 
tend for as our opponents. It says nothing as to the im- 
possibility of being saved from our sins, which is now the 
only question. But it is manifest, as has been clearly proved 
by various commentators, that the real meaning of the pas- 
sage is, " If they shall sin against thee, (for there is no man 
that may not sin.") And so the text is no more than an 
assertion, that no man is infallible ; that while men live they 
are liable to sin ; not that they actually do sin, but that they 
may sin. This, by competent critics, is declared to be the 
real meaning of the passage ; and certainly in no other view 
does the reading make good sense. Let any one be at the 
pains to read the context, and he will be convinced of this. 
But, so understood, it bears nothing against our view ; as we 
fully admit that perfect and holy men may fall away from 
their perfectness, and, as the text asserts, may sin : the text 
is in most complete harmony with our views. 

(6.) " For there is not a just man upon earth, that doeth 
good, and sinneth not." Eccl. vii, 20. This passage is sup- 
posed to be entirely conclusive. But is it ? What is its 
precise bearing ? 



OBJECTIONS CONSIDERED. 113 

Were we to allow it the utmost force of which it is capa- 
ble, it would only teach, that no one really does attain to a 
sinless state, not that the attainment is impossible. It could 
not, by any criticism, logical or philological, be made to 
bear against our proposition. But we shall now show that 
it has not, and cannot have, the first meaning. It neither 
declares a sinless state unattainable, nor that it is not in 
reality attained ; and so does not practically bear either 
against the doctrine or experience. 

This passage, it is admitted by the learned of all schools, 
should be differently rendered, so as to read, " There is not 
a righteous man upon earth, who does good, and may not 
sin." The passage thus rendered is precisely synonymous 
with the one above noticed, *' If they sin against thee, (for 
there is no man that sinneth not," — that may not sin. This 
rendering is sustained by many versions, and by distin- 
guished critics, some of whom deny the doctrine for which 
we contend. For an able and learned examination of this 
point, the reader is referred to the excellent treatise on 
Christian Perfection, by Dr. Peck, p. 280. In the same 
work there is a learned disquisition on the passage in the 
seventh of Romans, to which the reader is referred, if in any 
doubt as to its meaning. 

(7.) " ~Not as though I had already attained, either were 
already perfect." Phil, iii, 12. This is quoted as proof 
against us ; but in manifest misapprehension of its meaning. 
A critical or even plain scrutiny of the connexions, will 
show that it has no relation to the subject whatever. " On 
this passage," says Mahan, " I remark, 1st, From a com- 
parison of this passage with the phrase in verse 15, ' Let us, 
therefore, as many as be perfect,' it is evident the Apostle 
considered himself perfect in one sense, in another imper- 



114 OBJECTIONS CONSIDERED. 

feet. Why then is the inference directly drawn, that m 
verse 12 he affirms his imperfection in holiness, when the 
opposite conclusion is fully sustained by verse 15 ? But, 2d, 
The Apostle, it is perfectly evident from the context, is not 
here speaking of sanctification at all. There are three senses, 
somewhat differing the one from the other, in which the 
verb here rendered perfect, as well as the adjective from 
which it is derived, are used in the Bible. 1. To designate 
moral perfection, or entire sanctification in holiness, as in 
Matt. V, 48 : ' Be ye therefore perfect.' 2. Maturity in 
Christian knowledge and virtue, 1 Cor. ii, 6 : ' We speak 
wisdom to them that are perfect.' 3. Exaltation to a state 
of rewards, or happiness, in a future world, in consequence 
of a life of devotion to the Divine service in the present 
world: thus, in Heb. ii, 10, Christ, as the Captain of our 
salvation, is said to have been made * perfect ;' that is, ad- 
vanced to a state of glory, through, or on account of suffer- 
ing, ' Among the Greeks,' says Prof. Stewart, speaking 
upon the passage last referred to, ' this verb was employed 
to designate the condition of those who, having run in the 
stadium, and proved to be victorious in the contest, were 
proclaimed as successful combatants, and had the honours 
and rewards of victory bestowed upon them. Such per- 
sons were said to be perfect, or to have been perfected. 
Now that the Apostle uses the term perfect in this last 
sense exclusively, in the verse imder consideration, is de- 
monstrably evident, from the fact that he was wiiting to 
Greeks, and uses it with reference to the very custom in 
regard to which they had been accustomed to use the 
term in this one sense only. He represented himself as run- 
ning a race, but not as being perfect ; that is, not having 
been advanced to a state of glory, in consequence of having 



OBJECTIONS CONSIDERED. 115 

victoriously finished bis course. It is, then, in reference to 
having finished his course and received the conqueror's re- 
ward, and not in reference to moral perfection, that the 
Apostle uses the term perfect in this passage.' " This, I am 
confident, is the only view that can be taken of these con- 
nexions by a candid and intelligent reader. The passage 
says nothing, is not intended to be understood as saying any- 
thing, with respect to the Apostle's moral perfection, but 
simply that he considered himself a racer yet, and not vic- 
torious, not through his course. 

These are the most important Scripture objections with 
which I am conversant ; others are alleged, but are less 
grave, and need not here be examined. Any Christian of 
ordinary understanding will find no difficulty in promptly 
repelling them. 

4. It is objected, further, that the doctrine is promotive 
of pride, phariseeism, self-righteousness, and elevated views 
of one's self; leading him to say to his brother in an inferior 
state of grace, " Stand there, I am holier than thou." But 
there could not be a greater mistake than this. One of the 
elements of hohness is perfect humility. If any profess it, 
and yet are proud and pharisaical, it is proof that they are 
deceived. Those, indeed, who enjoy this state of grace, 
may in truth believe themselves to be in a higher state 
than the merely justified Christian ; but they know it is of 
grace, and, with respect to themselves, the clearer light they 
have received leads them to true discoveries of their own 
utter unworthiness. Their sense of need and dependence is 
heightened, in proportion as their sense of weakness and sin- 
fulness out of Christ is increased. They have seen enough 
of themselves to humble them into the very dust of self- 
abasement. Pride would forfeit the very blessing they pro- 



116 OBJECTIONS CONSIDERED. 

fess to have attained. The objection, if it implies that su- 
perior grace engenders pride, bears as fatally against justi- 
fication ; because the state of the justified is superior to un- 
regeneracy, it must therefore tend to pride and lifting up. 

5. It is objected, that those who make profession of holi- 
ness are no better than other people. [Upon this we shall 
remark more at length in the chapter on hinderances,] 
Suppose this were admitted, and there is but too much 
ground for it, it is mournful that it is so. Yet what does it 
bear against the doctrine ? If all were hypocrites, or de- 
luded, who make the profession, it does not affect the merits 
of the case in the slightest degree. It condems them, but 
militates nothing against this. Its truth stands upon the 
authority of God's word — not upon human professions. 
But who made us judges in the case ? There is one that 
judgeth, and who has said to us. Judge not. May not 
much that we charge as sins against good men, at last be 
nothing more than weaknesses and infirmities ? And again, 
amid the many deluded and deceived, have you found none, 
in the judgment of charity, who gave good evidence that 
they had entered into this high and holy state ? Not one ? 
If not, your position must have been unfortunate indeed. 
If so, you admit yourself, that in some cases there is good 
proof that holiness is attainable and has been attained. 

6. But after all, you object that the thing is impossible ; 
that in this world a man cannot five without sin. Has God 
said so ? If he were left to himself it might be admitted ; 
but cannot God empower him to be free from sin ? Keflect : 
cannot you, by the grace of God, live one minute without 
sin? If a minute, can you not an hour? if an hour, a 
day ? if a day, a year ? You overlook the power of the 
grace of God. We are weak, and cannot too much disti'ust 



OBJECTIONS CONSIDERED. 117 

ourselves ; but " through Christ strengthening us, we are able 
to all thmgs." Shall we limit the " Holy One of Israel ?" 
Shall we plead in extenuation of our sins, our weaknesses, 
our inability, when Christ stands ready, waiting to enter the 
list for us ? 

As the man of Pethor said of God's ancient people, 
** There is no enchantment against Jacob ; neither is there 
any di\ination against Israel ;" so may we say of this doc- 
trine, there is no enchantment against it. Why are objec- 
tions sought against it ? Is it not a beautiful and glorious 
truth ? Why do we contend against it ? Behold its array 
of proof! See how God has "planted a hedge about it," 
and '* fenced it in on every side!" Behold how feeble its 
gainsayers ; how powerless its reprovers ! And in passing 
from the chapter, let the reader consider well the reasons 
of his opposition. Why do you oppose it ? Are you sure 
it is because you are convinced it is an error ? or have you 
not a less extenuating reason ? Look well in the hght of God's 
word and Spirit ! May you not, at last, be only apologizing 
for your sins — pleading for concealed garments, or hidden 
spies ? Is it not out of too great kindness for the inhabit- 
ants of the land, whom you are not willing to put to the 
sword ? that you may be led to right conclusions, and 
know and enjoy all that it is your privilege to realize of 
gi-ace here, and finally come to the enjojrment of eternal 
gloiy hereafter ! Amen. 



118 MEANS rOR THE ATTAINMENT OF HOLINESS. 

CHAPTER V. 

MEANS FOR THE ATTAINMENT OF HOLINESS. 

As we advance in the contemplation of our theme, to the 
practical Christian every step becomes more and more in- 
tensely interesting. What at first engaged his attention as 
a mere speculative inquiry, becomes, in the progress, a 
subject of all- engrossing practical moment: no longer a 
mere querist, he has become a serious and concerned 
seeker. Charmed with the " beauty of holiness," and con- 
vinced that it is both his duty and his privilege to possess 
it for himself, his own feeling now is, how shall I attain ? 
" How shall I come and appear before God ?" At times, 
it may be, discouraged ; with an oppressing sense of his own 
vileness, or disheartened in consequence of the very bril- 
liancy of the prize, he is tempted to despair: but again 
urged on by a returning and increased realization of his 
wants, and impelled forward by a rising hope of at least 
compensating success, he is incited to new endeavours. 
But what shall he do ? He has often endeavoured before, 
only to incur the grief of failure. How now shall he be more 
successful ? Or opening his spiritual eyes, it may be for the 
first time, to behold the glorious Canaan, he would at once 
set forward to possess it. Who will guide him over the 
intervening wilderness, and across the opposing Jordan ? 
Who will bring him to feast upon the rich clusters, and to 
enjoy the dehcious fruits of the land ? 

■ We hope, reader, unless you have already entered, and 
become a dweller in the land, that some such is your feel- 
ing; that you are now anxious to " pass over." But if it 



MEANS FOR THE ATTAINMENT OF HOLINESS. 119 

should be, that, like Reuben, and Gad, and Manasseh, you 
have been content to settle down on this side the Jordan, 
finding it a goodly and pleasant country ; and if, even yet, 
you should be satisfied to remain here, because " of its fer- 
tility" and abundance, I trust you will remain content no 
longer. Goodly, and pleasant, and abundant, as you have 
found " Heshbon," and " Gilead," and " Bashan," — more 
glorious by far than Egypt, — places of delightful rest from 
the toils and dangers of the wilderness ; yet they are not 
the promised inheritance ; their richness and fertility is not 
the exuberance of the heritage of God's people ; they 
abound not with the " figs, and pomegranates, and clusters" 
of the covenanted possession ; they are not as " Hebron " and 
"Bethel," as "Eshcol" and "Beulah" — as that " Hephzi- 
bah" in which the Lord delighteth, "and which floweth 
with milk and honey." 

Ah ! but you say, we have heard of the land ! There 
are "walled cities" there; "the people be strong that 
dwell " there ; there are " the children of Anak," the 
" Amalekites," and " Hittites," and " Jebusites," and 
" Amorites;" and they are fortified in the fastnesses of the 
country, and possess the mountains; and we be few and 
feeble ! How can we go up, for we are not able ? Say 
not so ! This was the account of the unfaithful spies ; 
Caleb and Joshua had " another spirit." They said, " Let 
us go up at once and possess it, for we are well able to 
overcome it :" Yea, " If the Lord delight in us, then he will 
bring us into this land, and give it us, a land which floweth 
with milk and honey." " Only rebel not ye against the 
Lord, neither fear ye the people of the land ; for they are 
bread for us : their defence is departed from them, and the 
Lord is with us : fear them not." 



120 MEANS FOR THE ATTAINMENT OF HOLINESS. 

Thank God, many are wont to join themselves with Joshua,, 
and say, "we are able!" Some have gone over, and are 
marching through the length and breadth of the land ; 
many are going over ; and many more are looking wishfully 
after their brethren, who have courageously advanced and 
taken possession. O that there may be a general move- 
ment, a simultaneous uprising, and shout of "onward" 
among the " sacramental host " under the guidance of their 
spiritual Joshua; and in harmonious union may they go 
forward, ceasing not, until their enemies are slain, and they 
come into the heritage which is theirs by " everlasting 
covenant ;" ceasing not, until the whole Church, resplendent 
"as a bride adorned for her husband," shall be seen stand- 
ing upon the sunny mount of holiness, wearing the diadem 
and encircled with the girdle of untarnished tinith and 
righteousness ; ceasing not, " until they all come, in unity 
of faith, and the knowledge of the Son of God, unto a per- 
fect man, unto the measure of the stature of the fulness of 
Christ;" until they all, the whole Church, "comprehend 
with all saints, what is the length, and breadth, and depth, 
and height, and know the love of Christ, which passeth 
knowledge, and are filled with all the fulness of God !" 

The present chapter will be devoted to an exhibition of 
the means by which holiness is attained, and is designed to 
aid any, and all, who may be seeking this great blessing. 
Holiness, like every other blessing ofi'ered in the Gospel, is 
to be obtained by "faith." But although this is so, the 
bare declaration of the fact leaves the subject in great ob- 
scurity, and affords but little assistance to the mind inquiring 
the way ; indeed, I am inclined to think that the manner 
in which faith has been inculcated by many, in connexion 
with this experience, has unhappily perplexed and intrica- 



MSANS FOR THE ATTAINMENT OF HOLINESS. 121 

cised the whole matter. It is universally well enough 
imown that faith is the condition; but where assistance is 
needed is at these points : what is faith, and how may it be 
exercised ? How often have I myself exclaimed, and how 
often have I heard others, with agonizing distress, exclaim, 
when exhorted to believe, to exercise " simple faith :" What 
must I beUeve ? how can I believe ? This common — I had 
like to have said universal exclamation — ^indicates where the 
true difficulty lies. 

Let us endeavour to give some plain, practical directions, 
to assist the seeker right where these difficiilties hinder his 
progress. 

And while we point out certain things to be done as aids 
to faith, let it be remembered that these things are not sup- 
posed to be either meritorious, or performed, or performable 
in our own strength; we can do nothing without gracious 
aid ; we distinctly attribute all our power to work, in the 
way of seeking, to a gracious ability bestowed upon i^, and 
so acknowledge whatever is done, to be of grace. But as 
we are dependent upon grace for ability, so grace is always 
furnished for our use, and we need never be in any want. 
Thus distinctly acknowledging the whole to be of grace, we 
shall now state what by the aid of grace we are to do as co- 
workers with God : " Working out our own salvation with 
fear and trembling, while he worketh in us to will and do 
of his own good pleasure." 

Faith, in order to its exercise, presupposes a certain state 
of the mind and affections, and without these it cannot 
exist — its very existence includes them : namely, in the 
briefest terms, it supposes the knowledge of sin and sorrow 
for it, the knowledge that there is a Saviour, and a readi- 
ness to embrace Him. 

G 



122 MEANS FOR THE ATTAINMENT OF HOLINESS. 

Now, this state of mind and affections must be superin- 
duced in order to faitli; there must be a proper amount of 
information, and a proper state of the affections with rela- 
tion to it. Here, then, is where the work should begin. 
We will, in as plain and simple a manner as possible, 
give such directions as we think may be of service to those 
who are seeking this state, or who are desirous to seek it. 
Reader, are you among the number ? Are you ? You are 
a member of the Church, — you have made some progress in 
the Divine life ; but are you in the enjoyment of your privi- 
lege? Are you as holy a man as you desire to be, as by 
grace you may he ? If not, do you now desire to take ad- 
vanced ground ? If this be your desire, and I pray God it 
may be, the following advices are intended to assist you to 
find out the way more clearly : — 

1. And first, endeavour to have a clear and distinct view 
of the thing at which you aim — have the mark definitely 
in your mind. 

The importance of this is obvious. An endeavour im- 
plies an object ; to be wisely and successfully put forth, it 
must be in the right direction, towards the object. The 
object must, therefore, be clearly apprehended. Before the 
mind can act intelligently in regard to a thing, it must have 
an intelligent conception of the thing. But when we say, 
*' Endeavour to have a clear and distinct idea of the object 
at which you aim," we do not mean that you are to com- 
prehend it in all its minutiae ; that you are to imderstand all 
concerning it, in the detail — but simply, " what it is." How 
shall you obtain this definite idea ? By reading — ^particu- 
larly the Scriptures — conversation, meditation, and prayer. 
With a sincere desire, and humble prayer, you will not need 
to linger long ; the discovery will soon be made. 



MEANS FOR THE ATTAINMENT OF HOLINESS. 123 

2. And now, having obtained a clear discovery of your 
privilege ; in the second place, endeavom- to realize your 
need. This is a most important advice indeed ; almost 
every thing depends, in the issue, upon the turn matters 
take here. If you have no sense of need, you will assuredly 
make no progress. If, with them of Laodicea, you say, " I 
am rich, and increased with goods, and have need of no- 
thing," — I have religion enough — I see no special reason 
for making so much ado about the matter ; if such, or any- 
thing resembling this, is your feeling, you will not soon 
occupy advanced ground. Seek to reahze your wants. 
But how shall you do this ? Look at yourself, then look at 
holiness ! that I could prevail upon you to be faithful 
here ! What do you find to be your real condition ? You 
are converted, I know ; a great work has been wrought 
in you, and wrought for you. You are " an heir of God, 
and a joint heh with Jesus Christ." You have a well- 
grounded hope of heaven, " a prospect full of immortality 
and eternal life." I know this, and rejoice with you that it 
is so. You cannot too greatly prize the glorious treasure 
confen*ed upon you. You would be base and ungrateful 
not to esteem, or hghtly to esteem, " the grace wherein you 
stand, and rejoice in hope of the glory of God." But al- 
lowing all this, is there not something more wanted in your 
experience ? Do not answer this hastily — do not turn from 
it indifferently. Yvlth sincere prayer for the aid and guid- 
ance of the Holy Ghost, take the lamp of truth — the Bible — 
and conscience, and enter into your heart and make diligent 
search. Be candid with yourself. Make no extenuation, 
no apology, use no tenderness. Ferret every recess thorough- 
ly — probe to the bottom — pass through every chamber of 
your soul — search it through and through, with a deterraina- 



124 MEANS FOR THE ATTAINMENT OF HOLINESS. 

tion to know your case, to look at yourself stript of every 
disguise. What do you find? Are there no idols in the 
sacred temple ? No " images of gold ?" no " Babylonish 
garments?" no concealed "spies?" No pride, no envy, no 
jealousy, no anger, no malice, no undue love of the world, 
no undue desire for the praise of men, no improper ambi- 
tion ? Does God possess your heart without a rival ? Are 
you wholly the Lord's ? for faithfulness ! Would you 
attain to holiness ? Linger at this point. Have no mercy 
on yourself, be resolved to know the worst ! You may have 
such discoveries as will astonish and distress you, still make 
diligent search. What is your example ? Is it all that a 
Christian ought to be ? Do you daily exhibit, in the family, 
in the social circle, in your business, everywhere, those 
tempers which should adorn the Christian character ? What 
is your influence ? Is it, so far as it is under your control, 
always decidedly and undividedly for Christ ? With these 
and such questions, closely investigate your condition, pray- 
ing for light, and gTiidance, and conviction. What is the 
result ? Do you find a great want ? Are there sins re- 
maining within, that need to be cast out ? What now ? Do 
you feel your need ? If not, dwell upon it, in earnest prayer 
for the enlightening agency of the Spirit, until you do feel. 
But surely, if you are a Christian, you are not without deep 
and constant feeling already. 

And upon this point let us add, that this discovery of 
your destitution of hohness and sense of want, will be ac- 
companied with the deepest contrition and self-abasement — 
penitence for having so long lived beneath privilege, below 
duty. If the work of forgiveness is preceded by godly 
sorrow as well as confiding faith, so also is the greater and 
still more glorious work of holiness — a sorrow, it may be, 



NS FOR THE ATTAINMENT OF HOLINESS. 125 

not attended with the same bitterness, and doubt, and fear, 
which usually attend initial repentance, but possessing quite 
as much of grief and self-deprecation. And what more 
can be necessary to gain this penitence than a discovery of 
facts ? Surely, when we see ourselves, our hearts will melt 
within us. We shall see, nay, we shall feel, " 'Tis worse than 
death om* God to love, and not our God alone." 

We have said nothing, and shall say nothing particularly, 
upon the subject of fasting, as a means to this blessing, 
except here to remark, that when the soul is filled with sor- 
row and anguish, if we find no rest in ordinary means, it 
may aid us if we give ourselves to fasting. Various mortifi- 
cations have been resorted to by some, as bodily or physical 
chastisements. This is a relic of Popery, and, in our estima- 
tion, is neither requisite nor profitable ; good may, indeed, 
in some cases, follow such tokens of humiliation, but is not 
produced by them, and should never be sought in depen- 
dence upon them. What is required is not abuse, but the 
due government of the body ; and fasting, or abstinence, 
is only to be exercised so far forth as it may tend to 
teach us our dependence, express our contrition, and assist 
our spiritual exercises; and not as inflictions or penalties 
upon ourselves, by which we merit favour. 

There may, indeed, be pecidiar appetites and desires, 
which, to a certain extent, are innocent ; but which, because 
of their too great power, from long indulgence or other 
causes, require to be entirely mortified for the present, until 
they are subjugated, and the persecuted spirit gains the 
mastery : where this is the case, the Spirit will give Hght, 
and we may safely wait for his guidance. 

3. Having thus obtained a distinct view of holiness, and 
having made a discovery of your own wants and defects — 



126 MEANS FOR THE ATTAINMENT OF HOLINESS. 

of your remaining sinfulness — you have gained an important 
point. Are you now willing and desirous to be made holy ? 
This is the next thing to be secured — willingness. It is pos- 
sible for a man to perceive his sins, and yet be unwilling to 
give them up. Many do this. How is it with you ? Are 
you now willing to give up all your idols, to '* cut off right 
arms," to ''pluck out right eyes," to sacrifice your lust? 
Look well to this ! How vain to expect, or pretend even 
to desire, salvation from all sin, at the same time that you 
are retaining some in the heart ! Would you be holy, you 
must make up your mind to the crucifixion of every sin ; 
they must be surrendered and given to the cross and spear. 

Holiness ! Are you willing to receive it ? with all its con- 
sequences — of watchfulness, and sacrifice, and self-denial, 
and entire devotion of the soul and life to God ? Not only 
are you willing, thus to be freed from sin, and to take the 
responsibility of holiness ; but are you desirous to do so ? 
Is it the supreme wish of your heart ? Are you willing, in 
proof of your sincerity and preference, to accept it in heu 
of everything besides ? 

4. Still further : it is not only needful that you become 
willing and desirous upon the subject, but you must like- 
wise come to the firm purpose and resolution that through 
grace you will be holy ; that you will never rest short of 
this state ; that at all hazards you will persevere, and never 
cease the effort until you attain. If you find it difficult to 
form the purpose ; if there is discernible a remaining feel- 
ing, that, if you should not immediately succeed, perhaps, 
you may give over the struggle ; pray, and agonize, for the 
victory here : never rest until your mind is determined. 
Nothing great can be accomplished without resolution. An 
" unstable " or " double mind " cannot prosper. Be fiimly 



MEANS FOR THE ATTAINMENT OF HOLINESS. 127 

resolved, therefore, tliat you will attain, that you will con- 
tend for and claim your privilege. 

Some commence seeking God — engage in the pursuit of 
holiness — without decided purpose to succeed. They have 
a will to commence working, but not a will to do all that 
may be necessary to be done — to make all requisite sacri- 
fices — to persevere through every opposition. This may be 
your case ; if so, stop short, and resolve firmly, irrevocably, 
that you will be for God wholly. You will never go be- 
yond yom' will. When you endeavour without its concm-- 
rence, it will amount to nothing. ¥/ill ; then work, when 
you have the will! Your desires are set upon holiness: 
now resolve, that, it being your privilege, you will have it 
by God's grace; and set forward and endeavour after 
it, according to your light. It is not presumed, in this ad- 
vice, that you purpose, in your own strength, to make this 
great attainment; it is not supposed that your willing 
secures it ; but only that it leads you forward to God, who 
will bestow it upon you, when you come to him. It is not, 
will to be holy, and be holy; but will not to cease until 
God shall confer the grace, of his own free goodness. The 
importance of this invincible resolution or willing, must ap- 
pear in one moment. 

The work of resisting every sin — crucifying every impro- 
per desire, being entirely for God — will meet with oppo- 
sition, strong opposition ; a feeble purpose will soon yield ; 
the soul will relapse into its former state. The work will 
not be accomplished ; not because it was impossible, but 
because there was not the requisite resolution. A man is 
dying of a tumour ; he wishes it removed, and goes to a 
surgeon ; but the knives intimidate him — his resolution fails ; 
he returns with the fatal tumour still upon him. Would 



12'8 MEANS FOR THE ATTAINMENT OF HOLINESS. 

you be holy ? Learn by this illustration the value of resolu- 
tion — resolution tbat will not cower when the knife is laid 
to the heart, to amputate its idols. 

5. The purpose now being formed, the next point is en- 
tire consecration, — the giving- up of yourself to God — ^your 
soul, your body, your time, your talents, your influence, 
your all ; withdrawing all from the world, and from sin, 
and from self, and giving all in complete sacrifice to God, 
to be his and his alone forever. Will you do this ? Ex- 
amine yourself closely in this connexion. Are you wiUing 
to devote all, entirely, forever, to the Lord ? Hohness im- 
plies this : if we are not willing to the consecration, we are 
not willing, and hence not ready for hohness. Here again, 
you will need grace, to enable you to make the consecra- 
tion. You cannot do it in your own strength. You will 
need to pray, and look to God for the assistance of the 
Spirit. Thus doing, bring forth everything separately — 
yourself, your family, your reputation, your property ; and, 
with all sincerity, relinquish all claim, and surrender the 
whole to God, to use and enjoy them only as he directs, 
and with reference to his glory ; never to withdraw again 
what you thus solemnly covenant av.^ay. Will you now do 
this ? Is this your mind ? 

A word more upon this point : consecration is not sancti- 
fication, it is a part of it. Consecration is your work, God 
giving the requisite grace ; when it is entire, sanctification, 
which is the work of the Holy Spirit, follows, always fol- 
lows, immediately follows. But more particularly, what is 
consecration ? It is entire dedication to God ; in other 
words, complete acquiescence in his will, and reference to 
his glory. It does not imply that we retire from the world ; 
that we give ourselves all the time to religious exercises; 



MEANS FOR THE ATTAINMENT OF HOLINESS. 129 

that we withhold commimion with our fellow-men ; that we 
give our entire thoughts, affections, and efforts, to techni- 
cally religious duties : such a thing would be impracticable 
in this world, would conflict with the expressed will of God, 
and would be itself therefore sinful. We have business 
to do, to provide for our households, and to enable us to do 
good ; our thoughts may be given to this : we have fami- 
hes and friends, we may love them : — nay, these are a part 
of our duty. By consecration to God, therefore, we mean 
simply, as expressed above, a supreme reference to the will 
and glory of God, in all things : using and enjoying all, as 
he wills we should, disclaiming any rights that conflict with 
his rights ; pursuing such business, and in such measure, 
as from om* best light we beheve is the will of God ; using 
all the proceeds of our labour, precisely as we believe God 
directs; loving these objects, and in that degree, which he 
approves ; doing those acts which will be for his glory ; 
living in the world, but living for God. Whoever does 
this, consecrates himself to God. He may be in the midst 
of men, and earnest and industrious ; but if he is entire in 
these respects, he is only the Lord's. His sanctified life, so 
far as it emanates from him, will be no more than this con- 
secration perpetuated through every minute and every 
day ; so far as it proceeds from God, it will be a perpetual 
indwelling of God : of such an one it may be said, he lives 
not, but God liveth in him. His sole reference, as to all 
things, is the will of God ; and with this he never allows his 
thoughts, affections, ivill, or actions, to conflict. Who will 
say this is not entire consecration ? Who will say it is not 
duty ? Who will say it is not by the grace of God possible ? 
In this connexion there is, in our estimation, unfortunate 

and injurious advice sometimes given, in some such language 

6^' 



130 MEANS FOR THE ATTAINMENT OF HOLINESS. 

as the following : — " Bring your all and lay it on God's 
altar ; believe it is accepted ; and though you may have no 
direct witness, no special sensible change, do not doubt but 
it is done ; the altar sanctifieth the gift ; whatsoever toucheth 
the altar is holy," — and much more of this kind. I must be- 
lieve that such instructions tend to delusion, and have been 
the fruitful source of many spurious, though sincere profes- 
sions. It is well, nay, it is indispensable, to make an entire 
surrender of all to God ; and when this is done, God will 
acknowledge it, by sending the witness of his acceptance ; 
but let no one, at his peril, conclude that he has made this 
surrender, and is consequently sanctified, without the requi- 
site witness : he will only deceive himself, and receive no 
benefit. His faith, however strong, being false, will do him 
no good. It is the Spirit which sanctifies, and he sanctifies 
through faith, not in any act of ours, but faith in God ; and 
when by faith he sanctifies, he will impart the witness. It 
is meet, when we have consecrated our all as well as we 
can, that we should trust in God ; not in our act, but in God : 
not that he has sanctified, because we have consecrated our- 
selves, but that he will accept the consecration and send us 
the witness. Until the witness comes, we w^ill not say we 
are sanctified, we will not even believe we are ; we will look 
to be, and wait in expectation until we are, and then we will 
rest in God. 

6. Have you a definite view of holiness ? Do you realize 
your need of it ? Are you willing to receive it ? Is it your 
desire and purpose to persevere until you obtain it ; and, in 
order thereto, do you realize a readiness to give up all to 
God, in entire consecration? If this should be your mind, 
one thing more and the work will be done ; " Believe in the 
Lord Jesus Christ, and thou shalt be saved." 



MEANS FOR THE ATTAINMENT OF HOLINESS. 131 

Faith, as was remarked in the out-start of these advices, 
is the only condition upon which the blessings of the gospel 
are offered. "Justification" is by faith — "regeneration" 
is by faith — " sanctification " is by faith — " glorification " is 
by faith — by faith as the instrument, and by the blood of 
Jesus as the merit, and by the Spirit as the agent. When- 
ever faith is exercised, the work will be done. The preced- 
ing advices are only prescribed as means of assisting — as 
co-operating with the grace of God to bring the mind up to 
the point of faith — to prepare us for this saving exercise. 
And let it not be supposed that a long and tedious process 
is necessary, in order to this preparation. With diligent 
apphcation, and by Divine assistance, the work may soon 
be accomphshed. 

And now we again distinctly repeat, "it is by simple 
faith." " Beheve, and thou shalt be saved." But how and 
what are you to believe ? If the previous advices have 
been complied with, this is soon and easily answered : but if 
not, it is vain to talk to you of faith ; for, as remarked, with- 
out a proper state of mind and the affections, faith is impos- 
sible. However directly faith is wrought in the soul, and 
however .sudden the work of sanctification, still intervening 
is this preparation of mind, which goes before, or if not be- 
fore, along with faith. But now do you see the prize — " holi- 
ness ?" Do you feel your need of it ? Are you willing to 
receive it ? More, are you desirous to obtain, and resolved 
not to stop short ? Are you enabled to consecrate yom- all 
to God — to give up all for this blessing ? Is this your feel- 
ing ? Is it ? Are you waiting now ? Then beheve ! The 
work will be done. Beheve what ? Believe in the Lord 
Jesus Christ as your Sa\iour. Trust him to do the work 
now, just as you are ! 



132 MEANS FOR THE ATTAINMENT OF HOLINESS. 

It may be important to be still more explicit at this point. 
Faith includes the ideas both of " belief and trust," and ex- 
ists in various stages. 

1. A general belief in Christ, as the Saviour and sanctifier, 

2. Belief that he is able to sanctify us. 

3. Belief that he is willing to do it. 

4. Behef that he is able and willing to do it now, not to- 
morrow. 

5. Belief that he has promised to do the work, and thai 
his promise will not fail. 

6. Belief that if I now have faith, he will now, this mo- 
ment, do it. 

7. Reliance, or trust in him now, this moment, to do, ac- 
companied with a belief that he doeth it. Mark, that he 
now, when I believe according to his promise, doeth it ; not 
a belief that it is done, but, accompanying my faith, it being 
a sound faith, that he doeth the work. 

These, as we believe, are the almost invariable stages, or 
progressive steps of faith ; the mind is thus led along, by 
easy and regular process, to that reliance — to that taking 
God at his word, which brings the promised blessing. 
These various and successive grades of faith may not indeed 
sensibly take place in the soul ; the mind may not detect their 
existence as elements ; but they are, nevertheless, included 
in the faith which sanctifies. 

An error has gained considerable prevalence, and has 
wrought not a little evil, in relation to this very subject — the 
faith which brings the sanctifying grace. 

It has been indiscreetly said, " We are to believe the work 
is done, and it will be done." Persons seeking the blessing 
have been told that they must believe they are sanctified, 
and they will be sanctified. What a misfortune that so 



MEANS FOR THE ATTAINMENT OF HOLINESS. 133 

great, so dangerous an error should be taught, in connexion 
with so important a subject ! What a manifest absurdity ! 
Making our sanctification to depend upon the behef of an 
untruth ; namely, a behef that it is now wrought, in order 
that it may be wrought ! This is a great delusion. It is 
not the doctrine of the Bible. It is not, and never was, the 
doctiine of our Cliurch. Some sincere and honest Chris- 
tians have fallen into this delusion without perceiving its 
absurdity ; and it has gained considerable currency. I trust 
it will no more find place in the language of the friends of 
this glorious doctrine. 

The stages of faith, immediately at the point of sanctifica- 
tion, and just before, and right after it, may thus be de- 
scribed. And now let it be remembered, that when this 
exercise of faith takes place, it is not a mere intellectual 
calculation ; it occurs when the soul is travailing for sanctify- 
ing power — when it is groaning for deliverance from dis- 
tressing sinfulness — when it is giving up all to Christ — when 
it is feehng that "it is worse than death its God to love, 
and not its God alone" — when it is purposing to claim and 
obtain holiness, at all hazards. That is the state of the 
soul : it is now agonizing at God's altar ; it is pleading for 
salvation — looking at the promises ; the Holy Sphit is help- 
ing, imparting illimiination, and strengthening the faltering 
faith. Now comes the moment when sanctification is about 
to be imparted. N"ow the soul beheves it will be done, 
just now ; taking firmer hold of the promises, and looking 
steadfastly upon the atoning sacrifice — now the intercessor, it 
beheves it is being done ; the refining fire touches it, " as the 
coal Isaiah's hps;" it yields, it trusts — the work is done ; and 
now the soul, sanctified, believes it is done. The belief that 
it will be done — that it is doing, are the trust which brings 



134 MEANS FOR THE ATTAINMENT OF HOLINESS. 

the blessing ; tlie belief tliat it is done follows after. They are 
each distinct, though all may occur in the interval of a minute. 
One passage of Scripture is sometimes quoted in this con- 
nexion, wliich, because of its obvious bearing on the point, 
ought to be noticed here : '' What things soever ye desire, 
when ye pray, believe that ye receive them, and ye shall 
have them." Mark xi, 24. The doctrine sometimes sup- 
posed to be taught in this passage, is precisely that which 
we have just now condemned as absurd and dangerous. 
Whatever is its teaching, this it cannot be. Several com- 
mentators have avoided saying anything upon it; among 
those who have spoken, Mr. Watson's views seem to me 
most correct. He says : " An ill use has sometimes been 
made of this passage ; as though it meant, that when pray- 
ing, whatever we believe, that is, persuade ourselves that 
we receive, we do receive — an absurdity and self-contradic- 
tion. Here, however, to believe does not signify to per- 
suade ourselves into an opinion, but to trust, or to have faith 
in God. This trust must necessarily be regulated by God's 
own promise and warrant, and it is exercised in order that 
we may receive. The sense therefore is, beheve — trust — 
that ye shall receive them, and ye shall obtain them ; that 
is, all things which God hath expressly promised, and which 
are, as St. John states, ' according to his will.' " This view 
of Mr. Watson we believe to be the sober and true view 
of the passage. It is no more than an encouragement to 
unwavering confidence and trust in God, which is the best 
definition of faith ; leading us, when we desire anything 
which God has promised, to ask him, without doubting, 
that he will fulfil his own word ; meantime, just as confi- 
dently expecting to obtain what we ask, as though we al- 
ready had it in possession. 



MEANS FOR THE ATTAINMENT OF HOLINESS. 135 

There is one more common error in these connexions ; and 
this respects the manner in which faith is spoken of, leaving 
the impression that it is mere behef — that all one has to do 
to be sanctified is to believe — losing sight of the necessity 
of a proper state of the affections, and of the difference be- 
tween a mere behef, and a confiding trust, accompanied with 
such feelings of the heart as alone can produce it. 

This is what Mr. Wesley says : " But what is that faith 
whereby we are sanctified, saved from sin, and perfected in 
love ? This faith is a divine evidence and conviction, — 
1. That God hath promised this sanctification in the Holy 
Scriptures. Till we are thoroughly satisfied of this, there 
is no moving one step further. And one would imagine 
there needed not one word more to satisfy a reasonable man 
of this than the ancient promise : ' Then will I circmncise 
thy heart to love the Lord thy God with all thy heart, and 
with all thy soul, and with all thy mind.' How clearly 
does this express the being perfected in love ! How imply 
the being saved from all sin ! For as long as love takes 
up the whole heart, what room is there for sin therein ? 

''2. It is a Divine evidence and conviction, that what God 
hath promised he is able to perform. Admitting, therefore, 
that with men it is impossible to bring a clean thing out of 
an unclean — to purify the heart from all sin and to fill it 
Tvith all holiness— yet this creates no difiiculty in the case, 
seemg with God all things are possible. And surely no 
one ever imagined it was possible to any power less than 
the Almighty ! But if God speaks it shall be done. God 
said, ' Let there be light, and there was light.' 

"3. It is Divine evidence and conviction that he is able 
and willing to do it now. And why not ? Is not a mo- 
ment to him the same as a thousand vears? He cannot 



136 MEANS FOR THE ATTAINMENT OF HOLINESS. 

■want more time to accomplish whatever is his will. And 
he cannot stay for any more worthiness or fitness in the 
persons he is pleased to honour. We may therefore boldly 
say, at any point of time, ' Now is the day of salvation.' 
* To-day, if ye will hear his voice, harden not your hearts.* 
' Behold, all things are now ready, come unto the marriage.' 
" 4. To this confidence, that God is able and willing to 
sanctify us now, there needs to be added one thing more — a 
divine evidence and conviction that he doeth it." But this 
is a different thing from believing that he hath accompHshed 
it. Some have supposed that, to obtain the evidence of 
sanctification, you must believe the work accomplished, and 
profess it. But this is not the thing intended, says Mr. 
Merritt, and properly. You cannot rightly believe the 
work is accomplished before the evidence is produced in 
your soul. But you may believe that he doeth it ; that is, 
that he is doing it, that he has begun, is carrying on, and 
is ready and willing on his part now to accomplish it. If 
you believe this, and at the same time keep in view that your 
complete sanctification is contained in the gospel offer and 
promise, you will be enabled to embrace it. And when 
you have done so, you will know that it is in your pos- 
session. The object of your faith is not so properly some- 
thing to be done, as something that already exists. And 
what is that which already exists, but the promise made for 
your entire sanctification ; the offer and promise of this in the 
gospel ; the beginning of the work in your soul ; the con- 
tinued agency of the Holy Ghost in exciting your desires for 
it, and prompting and assisting your efforts to lay hold upon 
'it ? When you believe this with a full reliance, the blessing 
is yours. In that hour it is done. God says to the in- 
most soul, " according to thy faith be it unto thee." Then the 



MEANS FOE THE ATTAINMENT OF HOLINESS. ISY 

soul is pure from every spot of sin ; it is clean from all un- 
righteousness. The believer then experiences the deep 
meaning of these solemn words : "If we walk in the light, 
as he is in the Hght, we have fellowship one with another, 
and the blood of Jesus Christ his Son cleanseth us from all 
sin !' 

** Q. How are we to wait for this change ? 

" A. Not in careless indifference, or indolent inactivity ; 
but in vigorous, universal obedience, in a zealous keeping 
of all the commandments, in watchfulness and painfulness, 
in denying om'selves and taking up our cross daily; as well 
as in earnest prayer and fasting, and a close attendance on 
all the ordinances of God. And if any man dream of at- 
taining it any other way, (yea, or of keeping it when it is 
attained, when he has received it even in the largest mea- 
sm-e,) he deceiveth his own soul. It is true, we receive it 
by simple faith : but God does not, will not, give that faith, 
unless we seek it with all diligence, in the way which he 
hath ordained. 

*' This consideration may satisfy those who inquire why 
so few have received the blessing. Inquire how many are 
seeking it in this way ; and you have a sufficient answer. 

"Prayer especially is wanting. Who continues instant 
therein ? Who wrestles with God for this very thing ? So, 
* ye have not, because ye ask not ; or because ye ask amiss,* 
namely, that you may be renewed before you die. Before 
you die ! Will that content you ? Nay, but ask that it 
may be done now ; to-day, while it is called to-day. Do 
not call this ' setting God a time.' Certainly to-day is his 
time as well as to-morrow. Make haste, man, make haste !'* 

After noticing one more abuse we shall close the -present 
chapter. The abuse to wliich I refer, is the rendering a 



138 MEANS FOR THE ATTAINMENT OF HOLINESS. 

profession of sanctification a condition of its attainment. 
This is even more absurd and anti- Scriptural than the error 
noticed above. It suspends the blessing, not only upon the 
belief of a falsehood, but likewise upon the profession of it : 
"Profess you are sanctified, and you will be." That is, de- 
clare an untruth in the most solemn manner, and upon the 
most serious and sacred circumstances, and it will become a 
truth — you will obtain holiness. How preposterous ! Pro- 
fession is nowhere required as a condition of salvation ; it is 
required as a duty and propriety after we are saved. The 
abuse to which I here refer is not Methodism. We teach — 
we believe no such vagary ; and happily its extent is exceed- 
ingly limited among others. There is, though, we think, 
even among some of us, an overanxiousness to extend the 
profession. It is urged in an unbecoming manner, and, as 
a consequence, it is often indiscreetly made. Let those who 
are clear in the enjoyment of holiness, declare it, with becom- 
ing meekness and humility ; if there is any need, when they 
are satisfied of their attainment, let them be advised to make 
a public confession. But let no man be urged to make a 
profession, the truth of which he does not know certainly, 
and which he even doubts, with the hope that profession 
under such circumstances will benefit. It may fasten delu- 
sion upon him, but cannot bring him sanctifying grace. If 
you are sanctified, evidence it when it will be to the glory 
of God and in a manner befitting so high a state. If you 
have attained almost, so as to think, perhaps you are sancti- 
fied, confess so much,' and look for more. If you desire to 
be sanctified, confess your desire, and contend for the wit- 
ness. But never fall into the delusion that you must pro- 
fess beyond what you are persuaded is true. Never de- 
clare your attainment to be greater tlian it is, with the hope 



MEANS FOR THE ATTAINMENT OF HOLINESS. 139 

that such a profession will bring you into an advanced and 
higher enjoyment. This is the direst delusion. 

It is implied, of course, in all the foregoing advices, that 
during the time this struggle is going on, whether a longer 
or shorter period, you are attentive to all the means of 
grace, particularly prayer, reading the Holy Word, atten- 
dance upon the sacrament of the Lord's Supper, meditation, 
conversation with those Avho may be able to give advice, 
perusing good books on the subject, and all other means, 
public and private, such as God is wont to own and bless. 
These things must be done until we attain, and after we at- 
tain. But let us beware that we fall not into the error of 
depending on forms and means. There is no doing with- 
out them, but in themselves they are nothing. They are 
to be received only as aids to saving, to sanctifying faith ; 
as scaffolding about the firm wall of confiding trust. 
But our only help is in God, who gives efficiency to 
means. 

And now, what more is necessary, seeking soul ? Why 
not, this moment, experience the renovating power ? I say, 
why not ? Where is the hindrance ? Examine this point 
closely, that you may see where to seek aid. Do you pro- 
perly understand the nature of holiness ? If so, the want 
is not here. Do you clearly see, and deeply feel your in- 
bred sins, and your consequent need of this state ? Do you? 
Then the want is not here. Are you willing, and anxious, 
and resolved to obtain it ? Then the want is not here. 
Are you willing to give up all ; you understand this, to con- 
secrate your all — self, family, property, reputation, time, 
talents, everything, to God ; to be his, used for him, enjoyed 
in him, never withheld or taken from him? Are you? 
Then the want is not here. Do you believe he is able to 



140 MEANS FOR THE ATTAINMENT OF HOLINESS. 

sanctify you ? The want is not here. Do you believe that 
he is willing ? Then the want is not here. Do you believe 
that he has promised ? Then the want is not here. Do 
you believe that he is able and willing, and has promised to 
do it now, if you have faith ? Then the want is not here. 
Do you believe, then, seeing all this, that he now will do it, 
now, this moment ? Can you trust, in the present tense ? 
now can you commit all ? Then, quicker than I can com- 
plete this sentence, the work will be done ! Is it done ? 
Why not ? Why cannot you now trust ? that Heaven 
may aid your trembling faith, and bring you to the enjoy- 
ment of the blessing and the witness ! 

These means, if employed faithfully, will result in your 
entire sanctification. With this belief, both experience and 
the word of God agree. But having said thus much of 
means, it may be important that we say now, means do not 
sanctify. ISTo distinct chapter has been assigned to the 
agency of the Holy Ghost, in the accomphshment of this 
great change. But this is not because we esteemed it an 
unimportant point ; on the contrary, we hold it to be a 
cardinal truth. The Holy Ghost is the great agent in the re- 
generation and sanctification of souls. His power alone ef- 
fects the change. Do not lose sight of this. Do not fall 
into the delusion that what you do will effect the work. 
What you want to see is, that in you there is no help — that 
so far as making yourself holy is concerned, you can abso- 
lutely do nothing — that this work is of God, entirely. Here, 
means do nothing : they only bring you to God, and he 
sanctifies ; without them you cannot come to God, and un- 
less you come he cannot sanctify ; but your coming does 
not sanctify, it brings you to him who does. You employ 
the means only to bring you in contact with the agency. 



MEANS FOR THE ATTAINMENT OF HOLINESS. 141 

It is the fire wMcli refines the gold. Men dig it from the 
earth, and bring it to the crucible. If it is not put in the 
flame it will not be refined. The fire does not refine it un- 
less brought ; the bringing does not refine : it must be 
brought, and the fire must exert its agency. The soul is 
not sanctified by means, nor without them. The means are 
necessary to bring it to God ; when it is brought, God does 
the work. Remember this, seeking soul ; and now, having 
employed the means, expect God to touch you, and accom- 
phsh his promise. Look now away from means — look away 
from self — trust in him ; yea, trust, trust now ; fall at his 
feet, and he will make thee whole ! 



142 EVIDENCES OF ENTIRE SANCTIFICATION. 



CHAPTER VL 

EVIDENCES BY WHICH ONE MAY KNOW THAT HE IS ENTIRELY 
SANCTIFIED. 

How may one know, after lie shall have employed the 
means prescribed in the foregoing chapter, that they have 
been effectual — that he has attained the object of his de- 
sires ? 

This is obviously an important question, contemplated in 
whatever light it may be viewed. To any who may be 
anxious upon this great subject of personal holiness, it must 
be invested with peculiar interest. In the goodness of God, 
we are so constituted, that we cannot rest short of a rea- 
sonable certainty, in matters we deem of moment. Doubt 
torments before the time, — uncertainty generates despair, 
— suspense, who can bear ! Rest, though it be in sheer 
hopelessness, were almost preferable to the unhappiness of 
such a state ! What perplexity, what tossing upon the 
pillow, what inward consumings, what heart agonies it oc- 
casions ! Even /^qpe deferred maketh the heart sick ! — 
much more, the uncertainty which destroys its very exist- 
ence ! 

But bad as uncertainty is, it is better than false security ! 
Better to be disquieted than rest upon a volcano ! Unrest 
is preferable to slumbers beneath the avalanche ! 

These remarks are especially applicable to the point in 
question. Nothing can be more desirable than rest, or cer- 
tainty ; nothing can be more undesirable than false rest, 
insecure certainty. Without assurance as to one's religious 
state, there can be no present happiness ; there can scarcely 



EVIDENCES OF ENTIRE SANCTIFICATION. 143 

be an effort well sustained towards it. With assurance, but 
upon false grounds, there must be ultimate ruin. 

In calling attention, therefore, to some of the evidences 
upon which one may conclude himself to have attained unto 
the experience of holiness, and in which he may securely 
rest, we hope to accomplish two objects. First, to prevent 
security upon false grounds ; and, second, to encourage and 
lead forward trembhng faith to solid rest: so aiding to 
convince the deluded, and comfort the sincere ; to rebuke 
the hypocrite, and build up the true, but hesitating disciple. 

Perhaps one of the principal sources of superficial sanc- 
tity, of fanaticism, of false religion, is unfaithfulness in ap- 
plying the Scriptural tests of Christian character ; neglect 
of the apostle's exhortations : " Examine yourselves — prove 
your own selves." Perhaps, likewise, one of the chief 
sources of anxiety and unrest to honest inquirers after holi- 
ness, is a want of information at this point ; of clear views 
as to the kind and amount of evidence necessary to author- 
ize assurance. Many absolutely refuse to be satisfied with 
anything less than miracle; others tremble and fear lest 
they may rest without sufficient ground ; and multitudes are 
thus hindered, and, no doubt, long prevented, from entering 
further than the portals of religious experience, by per- 
plexity and confusion upon this subject. 

Every stage of rehgious progress has its distinctive marks, 
and may be ascertained with great certainty, by giving heed 
to these. The incipient work of the Spirit — conviction for 
sin, asserts itself in an unmistakable manner ; penitence has 
its infalhble signs ; justification is accompanied with its ap- 
propriate witness ; entire sanctification is not without proof. 

One may have a degree of religion, possibly, without a 
clear and definite witness to himself ; but such a case is by 



144 EVIDENCES OF ENTIRE SANCTIFICATION. 

no means common; and where it does occur, the want is 
not really in the evidence, but in the apprehension of the 
individual himself. The e\ddence exists, but he has not a 
satisfactory appreciation of it. Ordinarily the evidence will 
be so conclusive, as to leave no doubt, if not at once, after 
a short time. 

Some, indeed, have brighter, firmer views, than others ; 
some experiences are more marked than others ; but a genu- 
ine experience will not fail to be supported by sufficient 
proof. The manner and time will not always be manifest ; 
but the fact will be unquestionable.. 

Religious experience is authenticated to the mind in two 
modes : First, inwardly, by the witness of the Divine Spirit 
conjointly with our own spirit. Second, outwardly, by 
the outward manifestations — the fruits of the life. Where 
these two modes of evidence are observed, there will be 
but slight probability of delusion. The great danger, as 
intimated above, is unfaithfulness in applying the tests. 
Under most unfortunate teaching many are hurried on to 
profession, without a careful examination of their state, and, 
perhaps, in some instances, against their own convictions, 
with a hope that it will do them good ; and having made 
profession, under the influence of pride of character, and 
vague hope that it will in some way help them, they are 
induced to continue it ; when they give sad proof to them- 
selves, if they would observe it, and to others, wIlo will not 
fail to see it, that they are labouring under a mistake. 

Let those who make profession of this grace, therefore, 
and such as may be earnestly seeking for it, hungering and 
thirsting after righteousness, consider well this subject, and 
strive for the full measure of proof of their high calling ; 
and when they shall find in their possession the sufficient 



EVIDENCES OF ENTIRE SANCTIFICATION. 145 

evidence, I will not say, let them no longer doubt — they 
will not ; let them, in the joy of their state, witness a good 
profession before many witnesses ; let them " arise and 
shine, their light being come, and the glory of God having 
arisen upon them." 

Should any, after prayerful examination, find a want of 
e^ddence, what then ? Shall they continue the profession ? 
shall they commence it ? By no means. As they dread 
the displeasure of God, let them not go beyond the truth. 
But shall they, therefore, yield to discouragement, and give 
over the effort? Certainly not. Nothing could be a greater 
calamity. Let them rather increase then- exertions. Ris- 
ing above all obstructions, gathering courage and resolu- 
tion from former failures, v/ith their eye steadily fixed upon 
the mark, kt them now, in the strength of God, contend 
until they prevail. The very difficulties should stimulate 
the greatness of the prize — nerve us to exertion. And as he 
who contends for fortune rests not until he knows he has 
gained, so should not we, mitil certainty smiles upon suc- 
cess. that we, wiiter and readers, may not only perceive 
what is the witness we want, but also feel and know that 
we possess it ! We will not, we must not rest without it. 
Our privilege, it is also our supreme happiness. 

But we have hngered too long ; let us now consider some 
of the evidences by which one may conclude himself to have 
attained the grace of holiness. 

When sanctification takes place, it will be evidenced di- 
rectly and indu'ectly. 

I. Directly, by the joint witness of God's " Spirit with our 
spirits" that the work is done : and where this witness is 
given, it is conclusive and complete. Other witness is only 
requisite to assure us that we arc not mistaken in supposing 



146 EVIDENCES OF ENTIRE SA^X'TIFICATION. 

this. When it is certain God's Spirit attests a work, that 
attestation needs no corroboration. The doctrine of the di- 
rect witness of the Holy Spirit conjointly with our spirit 
needs no vindication here, it is clearly a Bible doctrine. 
*' We know that he abideth in us, by the Spirit which he 
hath given us." 1 John iii, 24. " The Spirit itself beareth 
witness with our spirit, that we are the children of God." 
Rom. viii, 16. *'We have received, not the spirit of the 
world, but the Spirit which is of God ; that we may know 
the things that are freely given to us of God." 1 Cor. 
ii, 12. " He that beheveth on the Son of God hath the wit- 
ness in himself." 1 John v, 10. "For God hath not given 
us the spirit of fear ; but of love, and of power, and of a sound 
mind." 2 Tim. i, 7. These passages are sufficient in num- 
ber, and so obviously appropriate as to authorize the doc- 
trine of the witness of the Spirit to our state in grace. 

If you ask us to explain the meaning of the Spirit's wit- 
nessing, we might be at a loss to do so. The mode is ex- 
ceedingly difficult either to understand or conceive; but the 
thing itself every Christian knows by experience, and upon 
the authority of God's word. This is sufficient; nothing 
more can be necessary, however desirable. This much we 
may say, the method of the Spirit's witness we do not con- 
ceive to be by sensible signs : it may be accompanied by 
such, but is not ordinarily ; not by an audible voice ; not by 
a visible manifestation ; not by a sensible touch ; not any- 
thing of this kind ; and yet the witness is direct and assured, 
as much so as though accompanied with outward manifesta- 
tions. It is a consciousness wrought in the soul, that a 
change is effected. The soul takes knowledge of itself — of 
its own state — and so bears witness to the chansre ; the 
Spirit of God joins with ours, in that manner in which 



EVIDENCES OF ENTIRE SANCTIFICATION. 147 

spirit can impress other spirit, and asserts also the same 
truth ; we are conscious, or by some means assured, tiiat 
such an impression is made, and made by the Divine Spirit ; 
and though we cannot tell how, yet the soul knows, beyond 
a doubt, that the impression is from God. Thus God's 
Spirit, conjointly with ours, attests the change ; and in their 
combined testimony thus rendered, without any external 
signs, the soul reposes with l,he consciousness of entire cer- 
tainty. In the language of one of old, regarding the pro- 
cess, it may be he would say, " I know not ;" but respecting 
the thing, he exclaims, " This one thing I do know, whereas 
I was blind I now see." 

One may be ready to exclaim, "How can these things 
be ?" This is no new question. One of old, and he a ruler 
in Israel, propounded it to our Saviour, not, indeed, concern- 
ing the witness, but concerning the work itself. "We bor- 
row our Lord's answer: " The wind bloweth where it listeth, 
and thou hearest the sound thereof, but canst not tell 
whence it cometh, or whither it goeth." The fact you can- 
not question, the mode is a mystery. The manner of one 
spirit's communion with another spirit is shut away from our 
knowledge : but the fact of such communion is matter of 
undoubted experience; the mode of the contact unknown, 
but the thing itself a part of consciousness. 

But may one rely upon the witness here indicated ? Is 
there not great probabiHty of mistake ? Ask the blind man, 
whose eyes have been sealed in darkness for a life-time; 
whose sightless balls have rolled in rayless midnight ; who, 
amid outward things, has groped his cheerless way for half 
a century, ever wondering what they were, what their ap- 
pearance, what that vision of which others spoke. Take 
him out amid the splendours of the star-lit sky, where mil- 



148 EVIDENCES OF ENTIRE SANCTIFICATION. 

lions of resplendent worlds bewilder the gaze ; or lead liim 
to the forest, or the mountain, or the river, or the ocean's 
shore, or to city walks, or rural shades. Suddenly hft the 
veil. Will he know the change ? Open the ears of one 
born deaf, among the ravishing strains of a cathedral choir ; 
will he know it ? Quiet the sufferings of the child of afflic- 
tion, who has spent sleepless nights of pain ; bring glad tid- 
ings to the broken heart ; pour joy into the bosom filled with 
sorrow ; hush the storm to the tempest-beaten voyager ; 
lift the burden from the shoulders of the fainting. Will he 
know it ? And shall it not be known when the Spirit bears 
witness with our spirits that we are become children of God ? 
when the heart that was broken is bound up ? when the 
heart that was dead is made alive ? when the heart that 
fainted under the burden of sin, and trembled at the impend- 
ing wrath of God, is lifted up, and beholds, by faith, a smil- 
ing Saviour ? If the watcher knows when midnight is past, 
the sailor when the tempest subsides, surely the soul shall 
know when morning breaks, and the storm is hushed ! 

But how shall one discriminate between the witness of 
the Spirit in justification and entire sanctification ? The 
Spirit is given when we are justified ; what more may we 
expect when we fully attain, when holiness is brought in ? 
This is a plain case. The difference of the Spirit's witness 
in the work of justification and entire sanctification is not in 
the manner, so much as the thing which is witnessed to. 
It is given in much the same way ; it is the same Spirit ; the 
phenomena are much the same, but the testimony itself dif- 
fers. When one is justified, the testimony is to precisely 
that fact; that he is justified, pardoned, made alive to 
God : but it is not that he is entirely sanctified ! The testi- 
mony fills him with joy, makes him happy. When he is 



EVIDENCES OF ENTIRE SANCTIFICATION. 149 

entirely sanctified, the same Spirit bears witness again, just 
as he did before ; but now it is to another fact — not that he 
is justified, but that he is entirely sanctified. This latter 
witness again makes him happy, as did the former, but in a 
higher degree, and it is as distinct and certain. And if the 
former change was known to his own consciousness, so also 
will this latter be. Thus the Spirit witnesses with our 
spirits to our religious state, whatever it may be, whether 
of justification merely, or entire sanctification. 

To the above we subjoin the following extracts from Mr. 
Wesley : — 

" 1. But what is the * witness of the Spirit ?' The ori- 
ginal word, 7narturia, may be rendered either (as it is in 
several places) the witness, or less ambiguously, the testi- 
mony, or the record: so it is rendered m our translation, 
1 John V, 11 : ' This is the record,' [the testimony, the smn 
of what God testifies in all his sacred writings,] ' that God 
hath given unto us eternal life, and this life is in his Son.' 
The testimony now under consideration is given by the 
Spirit of God to and with our spirit. He is the person tes- 
tifying. What he testifies to us is, * that we are the chil- 
dren of God.' The immediate result of this testimony 
is, * the fruit of the Spirit ;' namely, ' love, joy, peace, 
long-sufFeiing, gentleness, goodness.' And without these, 
the testimony itself cannot continue. For it is inevitably 
destroyed, not only by the commission of any outward sin, 
or the omission of any known duty, but by giving way to 
any inward sin: m a word, by whatever grieves the Holy 
Spirit of God. 

"2. I observed many years ago, ' It is hard to find 
words in the language of men, to explain the deep things 
of God. Indeed, there are none that will adequately ex- 



150 EVIDENCES OF ENTIRE SANCTIFICATION. 

press what tlie Spirit of God works in his children. Bat 
perhaps one might say, (desiring any who are taught of God 
to coiTect, soften, or strengthen, the expression,) By the 
testimony of the Spirit I mean an inward impression on the 
sonl, whereby the Spirit of God immediately and directly 
witnesses to my spirit that I am a child of God ; that Jesus 
Christ hath loved me, and given himself for me ; that all 
my sins are blotted out, and I, even I, am reconciled to 
God,' or cleansed from all sin, and fully renewed in the 
image of God. 

"3. After twenty years' further consideration, I see no 
cau.se to retract any part of this. Neither do I conceive 
how any of these, expressions may be altered, so as to make 
them more intelHgible. I can only add, that if any of the 
children of God will point out any other expressions, which 
are more clear, or more agreeable to the word of God, I 
will readily lay these aside. 

'' 4. Meantime let it be observed : I do not mean hereby, 
that the Spirit of God testifies this by any outward voice ; 
no, nor always by an inward voice, although he may do this 
sometimes. Neither do I suppose that he always applies 
to the heart (though he often may) one or more texts of 
Scripture. But he so works upon the soul by his imme- 
diate influence, and by a strong, though inexplicable, ope- 
ration, that the stormy wind and troubled waves subside, 
and there is a sweet calm ; the heart resting, as in the arms 
of Jesus, and the sinner being clearly satisfied that God is 
reconciled, that all his iniquities are forgiven," and that he is 
cleansed from all sin. 

"5. Now, what is the matter of dispute concerning this ? 
Not, whether there be a witness or testimony of the Spirit ; 
nor, whether the Spirit does testify with our spirit, that we 



EVIDENCES OF ENTIRE SANCTIFICATION. 151 

are the children of God. None can deny this without flatly- 
contradicting the Scriptures, and charging a lie upon the 
God of truth. Therefore, that there is a testimony of the 
Spirit, is acknowledged by all parties. 

" 6. Neither is it questioned, whether there is an indirect 
witness or testimony, that we are the children of God. This 
is nearly, if not exactly, the same with the testimony of a 
good conscience toward God, and is the result of reason and 
reflection on what we feel in our own souls. Strictly 
speaking, it is a conclusion drawn partly from the word of 
God, and partly from our own experience. The word of 
God says. Every one who has the fruit of the Spirit is a 
child of God. Experience, or inward conscience, tells me, 
that I have the fruit of the Spirit. And hence I rationally 
conclude, therefore, I am a child of God. This is likewise 
allowed on all hands, and so is no m-atter of controversy. 

" Y. Nor do we assert that there can be any real testi- 
mony* of the Spirit, without the fruits. We assert, on the 
contraiy, that the fruit of the Spirit immediately springs 
from this testimony ; not always, indeed, in the same de- 
gree, even when the testimony is first given. And much 
less afterward ; neither joy nor peace is always at one stay. 
No, nor love ; as neither is the testimony itself always 
equally strong and clear. 

" 8. That the testimony of the Spirit of God must, in the 
veiy nature of things, he antecedent to the testimony of our 
own spirit, may appear from this single consideration ; we 
must be holy in heart and life, before we can be conscious 
that we are so. But we must love God before we can be 
holy at all ; this being the root of all holiness. Now we 
cannot love God, till we know he loves us ; ' We love him 
because he first loved us.' And we cannot know his love 



152 EVIDENCES OF ENTIRE BANCTIFICATIOF, 

tO- US, till his Spirit witnesses it to our spirit. Till then we 
cannot believe it. We cannot say, ' The life which I now 
live, I live by faith in the Son of God, who loved me, and 
gave himself for me.' 

' Then, only then, we feel 
Our interest in his Iblood, 
And cry, with joy unspeakable^ 
Thou art my Lord, my God." 

"Since, then, the testimony of his Spirit must precede 
the love of God and all hoHness, of consequence it must pre- 
cede our consciousness thereof. 

'' 9. And here properly comes in, to confirm this Scrip- 
tural doctrine, the experience of the children of God ; the 
experience, not of two or three, not of a few, but of a great 
multitude which no man can number. It has been con- 
firmed, both in this and in all ages, by a cloud of living and 
dying witnesses. It is confirmed by ^jour experience and 
mine. The Spirit itself bore witness to my spirit, that I 
was a child of God, gave me an evidence hereof, and I im- 
mediately cried, 'Abba, Father!' And this I did (and so 
did you) before I reflected on, or was conscious of, any 
fruit of the Spirit. It was from this testimony received, 
that love, joy, peace, and the whole fruit of the Spirit 
flowed." 

In this connexion, and before we pass to consider the 
fruits of this state distinctly, we may say a word with re- 
spect to the more general spiritual phenomena immediately 
attending it. 

In the moment of sanctification the emotive experience is 
doubtless various : some are exercised in one way and some 
in another ; some have one class of emotions, some another. 



EVIDENCES OP ENTIRE SANCTIFICATION. 153 

There is diversity of operation both with j*espect to the 
Divine and human spirit. We may venture to suggest, 
however, some things very common attending this state. 

(1.) It is, perhaps, generally immediately preceded and 
accompanied with unusual illumination of mind, imparting 
clearer and more distinct views of the atonement, the nature 
of holiness, and the depth of internal corruption. As though 
a light were suddenly introduced into the soul, it is enabled 
to discern things which were before entirely concealed ; the 
whole inner man illuminated up, and the powers of the soul 
seem wonderfully quickened. 

(2.) This is associated with a marked increase of faith. 
The soul, favoured with this glorious illumination, realizes a 
strength of faith at which itself is astonished, which claims 
the promises with a certain assurance, and without a waver. 
The way of faith, which previously seemed indistinct, be- 
comes all radiant and luminous ; and its exercise not only 
easy, but at this point spontaneous. Yea, it no longer 
limits and fears to embrace the fulness of the promise, but 
siezes and appropriates it in all its extent. 

(3.) Attending this wonderful faith is an immediate as- 
sm-ance wrought, as above described, by the Divine Spirit, 
and attested by the soul, that sin is all gone and the soul is 
purified. This assurance amounts to entire certainty in the 
conviction of the soul enjoying it. 

(4.) Then follows, in some instances, great joy and ecstasy : 
but this, I think, is not the general experience. Ordinarily the 
soul at this crisis is filled with peace rather than joy ; simple 
peace, tranquillity, a sense of complete satisfaction, attended, 
in some instances, almost with no impulsive emotion, in 
others there is great rapture. The expectation of great rap- 
ture is common; this not unfrequently leads to difficulty. 



154 EVIDEXCES OF ENTIRE SANCTIFICATION. 

It is deemed a change so glorious, that it is generally sup- 
posed to be attended with great demonstrations, and high 
and wonderful manifestations : hence, if mere peace be given, 
it is liable to leave the mind mider some questionings of dis- 
trust ; if the work is genuine, it soon removes all doubts, and 
leaves its possessor in undisturbed repose. 

(5.) All this is accompanied with a sense of the Divine 
presence ; of communion with God, and intimacy — oneness, 
peculiar to this grace ; a feeling that God is all in all ; a 
total abandonment of self and the creature ; and a dehght- 
ful acquiescence in the will of God, and calm repose upon 
him. I know of no language by which to describe this par- 
ticular experience. One calls it " rest in God ;" another, 
" fulness of God ;" another, '' sinking into God ;" another, 
'' union with God." I know not what else to denominate it, 
but a sense of the Divine glory, filling the entire soul ; so that 
the soul finds its complete happiness in him, and neither 
desires nor consents to anything, but only what is agreeable 
or supposed to be agreeable to the Divine nature. 

And now, the soul being brought into this sense of union 
and communion with God, its life will be in him, and this 
w411 be evidenced further by its fruits. 

II. Hence we proceed to state, in the second place, that 
sanctification is e\ddenced indirectly by its fruits. ''By 
their fruits ye shall know them," is a good rule; and we 
might, with great propriety, add, by your fruits ye shall 
know yourselves. There are certain fruits which flow from 
sanctification, which must exist where the work itself exists, 
to assert it ; and certain other and counter fruits, which must 
necessarily exist where it does not, to declare its absence. 
Now these fruits, if carefully considered, must constitute a 
most important branch of evidence in the case. By fruits 



EVIDENCES OF ENTIRE SANCTIFICATION". 155 

of sanctification we mean both certain states of experience, 
and certain products of these states, or, more properly, pro- 
ducts of sanctification, with respect to tempers and actions ; 
fruits manifested in the inner man, and fruits exhibited in 
the outer man. These must severally be examined to bring 
out all the evidence attesting in the case. And would that 
an impression could be produced in these connexions, of the 
importance of the matters now in review and under ex- 
amination ! 

" Q. By what ' finiit of the Spirit ' may we * know that 
we are of God,' even in the highest sense ? 

"A. By love, joy, peace, always abiding; by invariable 
long-suffering, patience, resignation; by gentleness, tri- 
umphing over all provocation; by goodness, mildness, 
sweetness, tenderness of spirit ; by fidelity, simplicity, godly 
sincerity ; by meekness, calmness, evenness of spirit ; by 
temperance, not only in food and sleep, but in all things 
natural and spiritual. 

" Q. What are the fruits or properties of this love ? 

" A. St. Paul informs us at large, love is long-suffering. 
It suffers all the weaknesses of the children of God, all the 
wickedness of the children of the world ; and that not for a 
little time only, but as long as God pleases. In all, it sees 
the hand of God, and willingly submits thereto. Meantime, 
it is kind. In all, and after all, it suffers; it is soft, mild, 
tender, benign. * Love envieth not ;' it excludes every kind 
and degree of envy out of the heart : ' love acteth not 
rashly,' in a violent, headstrong manner, nor passes any rash 
or severe judgment : it ' doth not behave itself indecently ;' 
is not rude, does not act out of character : ' seeketh not her 
own ' ease, pleasure, honour, or profit : * is not provoked ;' 
expels all anger from the heart : ' tbinketh no evil ;' casteth 



156 EVIDENCES OF ENTIRE SANCTIFICATION. 

out all jealousy, suspiciousness, and readiness to believe 
evil : ' rejoicetli not in iniquity ;' yea, weeps at the sin or 
folly of its bitterest enemies : ' but rejoiceth in tbe truth ;* 
in the holiness and happiness of every child of man. ' Love 
covereth all things,' speaks evil of no man ; ' believeth all 
things ' that tend to the advantage of another's character. 
It 'hopeth all things,' whatever may extenuate the faults 
which cannot be denied ; and it ' endureth all things ' which 
God can permit, or men and devils inflict. This is ' the 
law of Christ, the perfect law, the law of liberty.' 

*' And this distinction between the ' law of faith ' (or 
love) and ' the law of works,' is neither a subtle nor an un- 
necessary distinction. It is plain, easy, and intelhgible to 
any common understanding. And- it is absolutely neces- 
sary, to prevent a thousand doubts and fears, even in those 
who do ' walk in love.' " 

In regard to certain persons in London, who made pro- 
fession of this state, Mr, "Wesley held the following lan- 
guage, showing what he found wanting in the evidence they 
furnished of a sanctified state, and so showing what evi- 
dence he thought requisite. To this extract we do well to 
take heed. 

"But some who have much love, peace, and joy, yet 
have not the direct witness; and others who think they 
have, are, nevertheless, manifestly wanting in the fruit. 
How many I will not say : perhaps one in ten ; perhaps 
more or fewer. But some are undeniably wanting in long- 
suffering, Christian resignation. They do not see the hand 
of God in whatever occurs, and cheerfully embrace it. 
They do not in everything give thanks, and rejoice ever- 
more. They are not happy ; at least, not always happy : 
for sometimes they complain. They say, this or that is hard ! 



EVIDENCES OF ENTIRE SANCTIFICATION. 157 

*' Some are wanting in gentleness. They resist evil, in- 
stead of turning the other cheek. They do not receive re- 
proach with gentleness ; no, nor even reproof. Nay, they 
are not able to bear contradiction, without the appearance, 
-at least, of resentment. If they are reproved or contra- 
dicted, though mildly, they do not take it well ; they be- 
have with more distance and reserve than they did before. 
If they are reproved or contradicted harshly, they answer it 
with harshness ; with a loud voice, or with an angry tone, 
or in a sharp and surly manner. They speak sharply or 
roughly when they reprove others ; and behave roughly to 
their inferiors. 

" Some are wanting in goodness. They are not kind, 
mild, sweet, amiable, soft, and loving at all times, in their 
spirit, in their words, in their look and air, in the whole tenor 
of theii' behaviour ; and that to all, high and low, rich and 
poor, without respect of persons ; particularly to them that 
are out of the way, to opposers, and to those of their own 
household. They do not long, study, endeavour, by every 
means, to make all about them happy. They can see them 
uneasy, and not be concerned : perhaps they make them so ; 
and then wipe their mouths and say, 'Why, they deserve 
it ; it is their own fault.' 

" Some are wanting in fidelity, a nice regard to truth, 
simplicity, and godly sincerity. Their love is hardly with- 
out dissimulation; something like guile is found in their 
mouth. To avoid roughness, they lean to the other ex- 
treme. They are smooth to an excess, so as scarce to avoid 
a degree of fawning or of seeming to mean what they do not. 

" Some are wanting in meekness, quietness of spirit, com- 
posure, evenness of temper. They are up and down ; some- 
times high, sometimes low : their mind is not well-balanced. 



158 EVIDENCES OF ENTIRE SANCTIFICATION. 

Their affections are either not in due proportion — they have 
too much of one, too httle of another ; or they are not duly 
mixed and tempered together, so as to counterpoise each 
other. Hence there is often a jar. Their soul is out of 
tune, and cannot make the true harmony. 

"Some are wanting in temperance. They do not steadily 
use that kind and degree of food which they know, or might 
know, would most conduce to the health, strength, and vigour 
of the body : or they are not temperate in sleep ; they do 
not rigorously adhere to what is best for body and mind ; 
otherwise they would constantly go to bed and rise early, 
and at a fixed hour : or they sup late, which is neither good 
for body nor soul : or they use neither fasting nor absti- 
nence : or they prefer (which are so many sorts of intemper- 
ance) that preaching, reading, or conversation, which gives 
them transient joy and comfort, before that which brings 
godly sorrow, or instruction in righteousness. Such joy is 
not sanctified ; it doth not tend to, and terminate in, the 
crucifixion of the heart. Such faith doth not centre lq God, 
but rather in itself. 

*' So far all is plain, I beheve you have faith, and love, 
and joy, and peace. Yet you who are particularly con- 
cerned know each for yourself, that you are wanting in the 
respects above mentioned. You are wanting either in long- 
suffering, gentleness, or goodness ; either in fidelity, meek- 
ness, or temperance. Let us not, then, on either hand, fight 
about words. In the thing we clearly agree. 

"You have not what I call perfection; if others will 
call it so, they may. HoTVever, hold fast what you have, 
and earnestly pray for what you have not." 

To these lucid suggestions of Mr. Wesley, we will add a 
few brief reflections, and close this chapter. 



EVIDENCES OF ENTIRE SANCTIFICATION. 159 

Entire sanctification is a state of absolute freedom from 
sin, properly so called, as above described ; it will, therefore, 
evidence itself by the absence of sin. Any sin, whether of 
the motive, of the will, of the desire, or of the life, nega- 
tives its existence. Here is good and plain ground upon 
which to test ourselves ; and with sincerity and care, we 
shall be very likely to arrive at the truth. Are your mo- 
tives pure — your vohtions in harmony with the will of God — 
your desires single — -your acts holy, according to your gra- 
cious abihty — are these things so unitedly? Here, then, 
is strong proof that you are "set apart." Be careful in 
your examinations here. 

Yoiu- tempers. How are they? Do you become im- 
patient mider trial ; fretful, when chided or crossed ; angry, 
vengeful, when injured ; vain, when flattered ; proud, when 
prospered ; complaining, when chastised ; unbelieving, when 
seemingly forsaken ; unkind, when neglected ? Are you 
subject to discontent, to ambition, to selfishness ? Are you 
worldly ; covetous of riches, of vain pomp and parade, of 
indulgence, of honour, of ease? Are you unfeeling, con- 
temptuous of others, seeking your own, boasters, proud, 
lovers of your oAvn selves ? Beware ! These are the sedi- 
ments of the old natm-e ! 

Your duties. How with regard to these ? Do you de- 
light in them; are they your pleasure; do they constitute 
your chief joy? When God evidently calls, do you go 
willingly, though it be through the furnace ; through per- 
secution ; through losses, reproaches, sorrows? In the 
midst of all, is God your joy and rejoicing, and can you 
say, "The will of the Lord be done" — endming patiently, 
and performing joyfully, "as seeing Him who is invisible?" 
Is your will as God's will ? Does he find in you no mur- 



160 EVIDENCES OE ENTIRE SANCTIFICATION. 

muring, no drawing back, no displeasure ; but, on the con- 
trary, submission and joy ? 

Your experience. How upon this point ? Have you an 
unwavering confidence in God ? Is your peace of mind full ? 
Have you joy in the Holy Ghost ? Do you have free com- 
munion with God ? Do you reahze within a consciousness 
of purity? Whether, without, there be tempest or calm, 
sorrow or joy, trial or triumph, do you still, in every 
case, find a full communion between your soul and the 
Divine Spirit? By this we do not mean that you are al- 
ways to be happy, ecstatic ; but always to realize union, 
harmony with God, whether you sorrow or rejoice, — no 
difference, no feehng of difference, no disunion, no separa- 
tion. Do you rejoice even in tribulation ; and is the life that 
you live altogether by the faith of the Son of God ? 

Are you entirely the Lord's? Ponder this question. 
Look well to it. Have you anything which you do not 
hold in God ? Are you separate from Him at any point ? 
Are you opposed to Him in anything ? Are your actions 
and enjoyments all in unison with Him ? Are your influence, 
your property, your entire position, and your whole life, 
so far as you can control them, with Him ? Are you wholly 
the Lord's? In your work, in your rest, in your iadul- 
gences, in your denials, in your affections, in your volitions, 
in your associations, in your endeavours ; are you always, 
everywhere, by intention and effort, in union with God ? 

If, to the above questions, you can with honesty return a 
favourable answer, then may you conclude that you are one 
with the Lord, that you are entirely sanctified. 

You will be happy. You cannot be otherwise. You 
are, indeed, in the world. You may be poor, you may be 
rich ; you may be called to suffer, you may have prosperity ; 



EVIDENCES OF ENTIRE SANCTIFICATION. 161 

you may mourn over sinners, you may rejoice with saints ; 
you may weep with bereavement, you may joy with the 
surviving ; you may be tempted, you may be preserved ; 
you may be seemingly and actually in all these respects just 
as other men : but in the midst of it all, you have the proof, 
you give the proof, that you are a child of Grod — an heir of 
hoHness. 

In the world, you live above the world ; a man, you bear 
in yom- bosom an indwelling God ; ahve, you are dead ; and 
dead, you are alive! 

Subhme privilege ! Glorious state ! The life of heaven 
infused into a soul upon earth ! Well may you rejoice, 
" for great is your reward in heaven ;" yea, upon the earth. 
Even now, you have the foretaste of the feast ineffable ; the 
first-fiTiits of the glorious harvest of immortal joys. Go 
forward, witnessing a good profession ; shine as lights in the 
world ; glorify your Saviour upon earth, and he will glorify 
you with the glory He had with the Father, before the 
worlds were. In son^ow and in joy, let your motto still 
be, " holiness to the Lord ;" ever looking forward to that 
day when he shall say, " Well done, good and faithful ser- 
vant, enter thou into the joy of thy Lord." 



162 HOLINESS HOW RETAINED AND REGAINED. 



CHAPTER VII. 

HOW HOLINESS MAY BE RETAINED, AND REGAINED WHEN 
LOST. 

The work of good government is but half done when anar- 
chy is reduced to order — when rebel states are subjugated ; 
it remains that such measures be instituted, as to preserve 
the restored harmony. Without this latter, indeed, the 
former, though a glorious achievement, may be void of 
profit. 

One seeks fortune. After long and arduous struggles he 
succeeds. What now ? He loses it to-morrow. Its gain 
was of no advantage to him ; his toil was devoid of benefit. 
One possesses a key by which he may enter into the king's 
palace. He invests himself in the royal robes. To what 
purpose ? It is but for a minute. He is driven forth again 
to the adz or shovel ! 

How may good governments be perpetuated ? How 
may fortune be retained ? How may honour and power be 
preserved ? If to gain is desirable, to keep must be even 
more so. 

The case is precisely analogous, with respect to the great 
boon of which we treat in this work. It is not sufficient 
that we know how to obtain ; it is not sujQScient that we 
have obtained ; we must know, also, how to keep when we 
have made the acquisition. The secret of its preservation 
is not less important than the secret of its possession. 

A greater mistake could not be committed, than -to sup- 
pose that religion, when gained in any of its degrees, will 
be retained without effort — remain with us, as a thing of 



HOLINESS HOW RETAINED AND REGAINED. 163 

course, without care. Character is eminently mutable — 
liable to change ; and to be perpetuated in one form, requires 
nurture and vigilance. Surrounded, as all of us necessarily 
are in this state, with counter currents of influence, all act- 
ing upon us ceaselessly, with greater or less force, and, in 
their- degree, having a tendency to leave their impression 
— to impart their tone and colouring, nothing can be more 
obvious than the absolute importance of constant attention 
and acti\ity. These influences need not, indeed, act upon 
us fatally, but they will act upon us certainly, unless re- 
strained — resisted. A man enters upon the day with unsul- 
lied honour ; he is tempted ; he yields : his honour is in the 
dust. A Christian goes forth to duty, with a conscience 
void of oflence — with a heart pure: evil presents itself; 
he is overcome ; his purity is marred, his conscience violated. 
Not a day passes in which there are not some such liabili- 
ties. What, under these circumstances, we now particularly 
inquire, must be done, in order that a sanctified soul may 
preserve its state and character ; that it may be in the evening 
what it was in the morning ; this week, what it was last ; 
this year, what it was the former year ? A more interest- 
ing practical inquiry could scarcely be started. Vfe will 
endeavour briefly to answer it. 

And we should never, when contemplating the subject of 
actual salvation, lose sight of the fact, that we are co- 
workers with God ; he works, and we work with him. It 
is so in the incipient motions, it is so throughout ; so in the 
beginning, so in the progress ; so in attaining, and so in 
maintaining our state. This is so plain as to need no illus- 
tration. But the question recurs, — What must we do ? 

1 . We answer, first : we must acquire the habit of con- 
stant watching against sin. The tempter is a vigilant and 



164 HOLINESS — ^HOW RETAINED AND REGAINED. 

insidious foe, ever on the alert, ever cunning, and full of 
artifice. We need to be as wakeful and vigilant. There is 
no place where he may not approach us, no place so sacred 
that he will not dare to intrude himself. Even in the 
privacy of the closet, at the communion, in the sanctuary, 
when alone, when in society, when musing, when convers- 
ing, when preaching, when praying, when praising, when 
engaged in business, when seeking pleasure, when employed, 
when idle ; he ever lurks near us, and seeks our ruin. He 
often disguises his true character ; sometimes appearing to 
us as an angel of light, using the honied tones of friendship, 
professing love, assuming a meek and suppliant air, con- 
sulting our good, wearing the mien of disinterestedness, ex- 
tremely conscientious, employing plausible agents, not un- 
frequently using our friends, recommending courses not 
decidedly sinful, proposing compromises, flattering, that 
we may become vain, persuading, that we may conciliate, 
raging, that we may yield, and with a thousand other 
modes, seeking either to surprise, conciliate, or over- 
whelm us. 

Our only safety is in watching against him ; guarding, with 
sleepless vigilance, the sacred precincts of the soul, that, if 
he enter, he be not entertained ; nay, that he be refused an 
entrance — repulsed at the portal. This will require watch- 
ing over our thoughts, that they be not idle, empty, vain, 
improper, on improper subjects, at improper times, in im- 
proper measure ; over our motives, that they be not sin- 
ful, carnal, selfish, worldly ; over our alBPections, that they do 
not wander, fix on wrong objects, exist in an inordinate de- 
gree, seek sinful indulgence or gratification. 

Let it not be supposed that this would engross one's entire 
time — that it is requiring too much. By the grace of God, 



HOLINESS HOW RETAINED AND REGAINED. 165 

and the instincts, if I may employ the term, of a sanctified 
soiil, — by which I mean no more than its ready, almost 
spontaneous eflfort, — it may be done, and done with ease. 
This is not our rest : and if holiness be worth possessing, it 
is worthy of the effort requisite to its attainment and pre- 
servation ; and such effort is neither impracticable, in any 
state of circumstances, nor excessive. 

2. Would you maintain a sanctified state ? Then must 
there be on youi' part an absolute refusal to comply with 
temptation, under any circumstance, to an^/ degree. The 
slightest compliance is death. We would impress this 
deeply upon your minds. It is a very different thing from 
the watchfulness advised above. A sentinel may be very 
watchful, but not faithful : he may see the enemy, but not 
sound the alarm ; nay, may make terms with him. You 
are not only to watch the approach of sin, but absolutely 
and totally to resist it ! It matters nothing though the 
temptation be powerful, though the indulgence be venial, 
you may not yield. You may not parley, if the case is un- 
equivocal. You may not go one step even towards apolo- 
gizing for iiidely repelHng the unworthy seducer. Treat 
him with no tenderness when you repulse him ; show no 
pity. Ci\ility encourages him, and kindness begets inti- 
macy. Let the purpose be firmly inflexible, whatever may 
be the hazard, that you will not go one step — not even look 
with a desire, towards the path of the transgressor ; " avoid 
it, pass not by it, turn from it and pass away." This is 
your only safety, if you would maintain your relation to 
God — the state of your own soul. If you will compro- 
mise, if you cannot consent to exercise such firmness of 
purpose, you need not calculate upon success ; it is out of 
the question. It may require strength. You will have it. 



16G HOLINESS HOW RETAINED AND REGAINED. 

As your day is, so your grace will be. God will not leave 
you to struggle alone. If you use what you have, you 
shall never lack for whatever more may be needful. Re- 
member this. And be not dismayed though your foes 
gather upon you hke the tempest ; though their name be 
legion ; though jou. seem to be helplessness, in their hands. 
Trust in God, be of good courage : greater is He that is for 
you, than all they that are against you. 

3. Live in the use of all the ordinary and instituted means 
of grace. Some who, perhaps, were truly sanctified, have 
committed a deplorable and fatal error upon this point. 
Finding themselves greatly sustained and strengthened, 
they have vainly imagined that they need no longer employ 
the means. Some have been heard to say, that they found 
no further occasion for prayer, and other helps, that were 
indispensable in a merely justified state. However sincere 
such may have been in the outstart of their experience, they 
have evidently reached a dreadful state of delusion and 
fanaticism. The means of -grace, as instituted of God, are 
undoubtedly essential to spiritual sustenance when they are 
practicable, — that is, when within reach. For, to neglect 
them is a contempt of God's provision, which must induce 
his displeasure ; and it is a direct violation of his plan, which 
includes the use of means as a duty, and therefore is sinful. 
No one has a right to make the experiment ; " and whoever 
does, will certainly fall into condemnation. Our own infer- 
ence would be precisely contrary to the one we have just 
referred to. While a Christian, in proportion as he is ad- 
vanced, may discern more clearly the nature of means, and 
so trust less in them, and more in the great agency which 
they secure, he will, at the same time, be more regular and 
punctual in their use, honouring them as of Divine appoint- 



HOLINESS HOW RETAINED AND REGAINED. 167 

inent, and derhing profit from them, as aids to communion 
and growth. We may name as important, — 

Prayer. — Prayer of all denominations, as occasion may 
require ; but particularly closet prayer, which is only an- 
other name for inward looking to God, generally performed 
in secret places. This, with a sanctified soul, will become 
a habit, a mode ; its breath will be prayer, its looking Avill 
be to God ! This will be a constant, though it may be, and 
doubtless will be to some extent, an unconscious exercise, 
or rather a spontaneous state. 

Meditation. — To preserve this state much meditation and 
inward looking is useful — the turning of the eye of the soul 
upon herself, and towards her experience. Seasons of 
serious thoughtfulness of this kmd are indispensable to 
spiritual growth, or even to the continuance of spiritual life. 
In such rethed seasons, the soul takes her reckoning, re- 
solves upon her coui'se, and strengthens her resolution for 
after contests. We are not, indeed, to go out of the 
world ; not to tear away from business ; not to abandon our 
post : but while we are sm'rounded with the storm and strife 
of life, we must often withdraw within ourselves, and ask 
our souls, what is the interior condition ? keep not our at- 
tention without, so long as to let disorder obtain within. 

Searching the Holy Scriptures, with an humble, honest, 
teachable spirit ; indeed, if we are sanctified, we will possess 
no other. This we beheve an important means, in pro- 
portion as it may be practicable. It will supply the soul 
with armour, enlarge her powers, provide her for resistance 
and progress, and strengthen all the elements of her life. 

The Sa,crament. — The holy communion. Perhaps no 
means will be attended with so great comfort, so much 
profit. Let it therefore never be neglected, and never idly 



168 HOLINESS- — HOW RETAINED AND REGAINED. 

or inconsiderately attended to, but with due preparation, 
and mucli prayer, and humiliation, and thanksgiving. 

Christian communion,- — or conversation and intercourse 
with those who enjoy, or are seeking a high spiritual state. 
This is of great value. It encourages, strengthens, and 
corrects. Reading religious biography, is of this kind. It 
is communion with the holy dead, as conversation with 
the living is communion with them. Holy men of old 
" spake often one to another, and the Lord hearkened and 
heard them :" so let us do, and the Lord will hear us also, 
and when he hears, will bless, 

4. Consecutive, or rather perpetual consecration. This, 
to some, may seem to be included in the resolute resistance 
of every approach of sin, and maintenance of the soul in 
her integrity. However this may be, it does not do away 
with the need of the remark we wish to make under this 
head. Entire consecration, as a means to the attainment of 
sanctification, has been explained in another connexion ; 
what we wish now to say is, that it is a means, and an in- 
dispensable one, of its preservation. It cannot exist a mo- 
ment in its absence. Hence, let it be remembered, that the 
consecration which precedes this state is likewise to con- 
tinue in the same degree after it is gained, for its perpetua- 
tion. It is a constant, uninteiTupted, and unending conse- 
cration ; a point carried on into a regular line. 

Let it not be inferred that these advices imply so much 
effort as to be impracticable. It is not so : it requires com- 
paratively no effort, for an honest man always to be honest ; 
a benevolent man, always to be benevolent, — he is so un- 
consciously. It is so, with respect to this grace, in a mea- 
sure. The principle implanted will operate with ease ; all 
that we have to do is to be watchful, not so much to keep 



HOLINESS — HOW RETAINED AND PvEGAINED. 169 

H active as to prevent its violent interruption. An uncon- 
verted sinner thinks it a very bard thing to be even a tolera- 
ble Christian ; the Christian does not find it so. He meets 
with some places of difficulty, much of the time he gets 
along without conscious effort ; yet he must use means all 
the time. It is so with the higher grace of holiness. The 
absolute necessity that certain means be in constant requisi- 
tion, does not imply a distressing effort. A man must use 
means to live, and use them constantly : but he need not 
always be in distressing effort ; he employs them without 
such labour. It is so with regard to everything pertaining 
to character ; means are in perpetual requisition, 

5. The life of holiness is eminently a life of faith. We 
have before said, it is attained by faith : we now say it can-" 
not continue a mom^ent without faith ; faith is its very root 
and sap. The same faith which at first introduced the 
principle, preserves it. But we are not therefore to sup- 
pose the soul must always be in painful endeavour. Faith 
in the heart of a Christian, operates when he does not think 
of it, produces fruits without his consciousness. It is obvi- 
ous, that holiness can only co-exist with faith. V/ould you 
retain the state ? Maintain the vital principle ; watch 
against eveiy tincture of unbelief, every approach of infidel- 
ity ; let the life you live be by the faith of the Son of 
God. This will keep you in constant union with God; and 
thus united you can never fail. IS'ot only realize, " Thou 
God seest me," but ever see him ; keep him constantly be- 
fore your mind : and so ever recognising him, you will not 
sin ; you will live only in him ; he will become " all in all.'* 

6. Acquire the habit of living by the minute. Learn the 
secret of that wise counsel, when properly understood, " Be 
careful fi'^r nothing." Not tliat you are to be careless ; but 



no HOLINESS HOW PxETAINED AND REGAINED. 

let eacli minute provide for itself. Let it not be supposed 
that you are not to act for tlie future, but act by the minute. 
Take care of this moment now, while you have it, and the 
next when it comes ; you will not then neglect any. You 
can live this minute without sin! Is it not so? Do it 
then. Never mind what is before you. Do not sin now. 
When each successive minute comes, do likewise. If you 
will do this, you will not sin at all. Days are made up of 
minutes : if each one is sinless, the day will be so. Now try 
this. Nothing is easiei:, nothing is more wise. Live by the 
minute. Carry on your business, trade, labour, study, 
plan for the future ; but in all, act for the present, and do 
not sin now. Trust in God now ; do God's will now ; do not 
offend God now. If you will observe this simple rule, you 
will not fail to succeed. And now, what more need we 
add ? Surely, if these advices be followed, and they cer- 
tainly are practicable, you will not come short, you will 
ever prevail. May Heaven prosper you ! 

It is implied in all these advices, of course, not that your 
efforts efficiently keep you, but instrumentally : you employ 
the means, God is the efficiency. He gives you the power to 
work ; and when you work, he co-works with you, and in you. 
So you " are kept 6y the power of God, through faith." 

We will append to this chapter a remark upon the subject 
of regaining this grace, if at any time it should be lost. 
There is some difference of opinion among Christians as to 
the extent of lapsing or falling away possible after conver- 
sion. We need not say that we are among the number who 
believe in the possibility of entire apostasy : upon this be- 
lief, however, in these connexions, we do not insist. We 
only avow our belief, that a merely justified Christian may 
sin against God, and forfeit the grace of justification ; and. 



HOLINESS now RETAINED AND REGAINED. iVl 

further, that a sanctified Christian may lose the grace of 
sanctification, yea, and also of justification : sanctification 
includes justification; it may be lost, and justification re- 
tained ; or both may be lost at one and the same time. 
This last shade of idea we wish to impress. Not everything 
that would mar a perfectly holy character would destroy 
the filial relation of the believer ; as that relation subsisted 
prior to entire sanctification, so it may remain when that 
state is maiTed, ceases. Or the loss of entire sanctification 
may be attended, or immediately followed by acts, which 
also utterly destroy the earlier and inferior blessing of justi- 
fication. 

« 

!N"ow, in answering the question, How may one who has 
enjoyed the grace of entire sanctification, and lost it, be re- 
stored ? it is obvious, reference must be had to the extent of 
his lapse — the condition into which he has fallen. Much more 
may be necessary for one than for another — a different kind 
and amount of effort. One has fallen from the summit of a 
mountain into a deep gulf at its base ; another has just per- 
ceptibly declined slightly down its slope: one will need 
much more to regain the apex than the other. 

Has one who was evidently a truly sanctified child of 
God, fallen entirely away, become seven-fold more the 
child of the devil than he was before ? In addition to the 
enormity of his sins, has he continued long in this state ? 
How dreadful his condition ! One is almost ready to con- 
clude, there is no mercy, no salvation for him ; " that to re- 
new him again to repentance is impossible." We would 
not go so ihr ; yet we think the chances are, he never will 
be restored. Should he, however, in his abyss of sin, ever 
awake, and think of returning to his injured and dishonoured 
Sa-\i6ur, deep and painful will be his conviction ; broken, 



172 HOLINESS HOW RETAINED AND REGAINED. 

indeed, will be bis heart ; his cry will ascend as from the 
very belly of hell ; and the probabilities are, he will find 
trouble and sorrow. Not because the Saviour will be less 
merciful ; but because he v/ill find it hard to confide in 
mercy which has been so much abused, l^ot because the 
blood of Jesus will be inefifectual to wash awa}^ his sins ; but 
because he will find it difficult to avail himself, by faith, of 
that blood which has been trampled beneath unhallowed 
feet. Should one who has fallen so deplorably, chance to 
read this page, we would speak to him in behalf of his 
abused Lord ; and yet, our words shall be kind. See what 
you have done! How great is your sm ! Look back to 
other days. Call to mind the goodness of God. Behold 
yourself now ! How sad ! But what then ? Are you over- 
whelmed? — filled with shame and sorrow? It is well. 
Will you retmii ? Will you come back to the arms of your 
shghted Saviour ? Do you say, how can I ? — there is no 
mercy. Say not so. There is mercy, if you have a heart to 
seek it. Come as first you came. The same Saviour can 
still save, his blood will still be efficacious. You need to 
commence again at the beginning, to relay the foundations ; 
but do this, and all will be well. The cup is bitter, but you 
need to drink it ; the path thorny, but you must travel it. 
It may be your sorrows will be greater than before : you 
must suflfer them. But this one thing remember, and let it 
sustain you : if you will retrace your steps, if you will make 
the needful efforts, you may again be happy. 

But your case is not that which is described above ; the 
advice does not meet your particular want. Ydu have not 
entirely forsaken the Saviour. You are still a Christian, in 
the enjoyment of a good hope, outwardly witnessing a good 
profession, and inwardly enjoying some of the sacred influ- 



HOLINESS HOW RETAINED AND REGAINED. l73 

ences of the Spirit ; but you are not in the high grace of a 
former experience. 

The love of the world in an undue measure, yielding to 
the force of some temptation, neglect of some duty, want 
of watchfulness, has laid waste your confidence. You have 
departed in some degree from God ; your thoughts, or your 
affection, have been given to an improper object, you 
have preferred your own will to the will of God in some 
particular, you have let in vanity or sloth, pride or impa- 
tience, uncharitableness or selfishness ; you have ceased to 
be entirely the Lord's ; guilt has ensued, condemnation is 
upon you. You feel it ; you are unhappy. You do not 
doubt yom' relation, but all is not right within. Humble 
yourself before God, confess your fault, return : wherein you 
have departed in thought, affection, volition, or deed, at 
once correct the wrong, and expect God to renew you 
again. There may be times and circumstances when the con- 
fession of your departure to the Church may be necessary. 
If it has been manifest, it will bring your profession into dis- 
credit, and violate your own sense of propriety, should you 
continue the profession, without an admission of your tem- 
porary departure. So soon as you return heartily to God, 
he will retm-n to you : but it must be a full, hearty, entne 
return ; not a mere desire, not a convulsive effort, not a 
declaration, not a semi-sincere and half-earnest thing ; you 
must come as first you came, with an entire offering, and 
God will accept it. If you shall find great difficulty, as 
perhaps you may, — it is possible even more than at first, for 
your reproof, — you must overcome, overcome as at first, 
not in your own strength, but in the strength of God, which 
will become yours, by the use of the means, with which you 
are sufficiently acquainted. 



174 HOLINESS HOW RETAINED AND REGAINED. 

And should any who have relapsed from this blessed ex- 
perience, chance to read these pages, we would say to them, 
Return ; retrace your steps. You cannot, whatever other 
Christians may do, find rest in an inferior state. You know 
the more excellent way. Duty calls you with a ten-fold 
voice : do not turn away, be not overcome with discourage- 
ment, let not self-upbraidings hinder you. You now know 
the cause of your loss ; you may succeed better — try again. 
Privilege invites, duty points the way, your unsatisfied heart 
urges, the Spirit moves, — do not delay. 

Whatever be the extent of your departure, whether of 
long or short duration, into more grievous or less guilty 
backslidings ; whether you have lost all, or only a part of 
your religious character — stop now. Go not one step fur- 
ther. Turn at once to your dishonoured Saviour; bring 
back your heart, guilty as it may be, and become his again. 
Think not your case is hopeless. It may be deplorable — 
dreadful. You may have deeply grieved the Spirit, re- 
proached the Redeemer, insulted the Father : still, if you 
will return, there is no occasion for despair. See how much 
is involved, and, as you would not risk your undoing, make 
haste to find what you have unhappily forfeited. 

Look before you. It is high time that you awake out 
of sleep. What you do must be done now. A moment, 
and it may be too late. O that we might feel how much 
depends upon immediate and thorough action ; how much 
and earnestly we are called to work now, and to work dili- 
gently, seeing that "the night cometh, in which no man 
can work !" 



HINDERANCES TO ATTAINMENT AND RETAINMENT. Il 5 



CHAPTER VIII. 

HINDERANCES TO THE ATTAINMENT AND RETAINMENT. 

Why is not this high and desirable experience generally at- 
tained by Christians ? This is a point worthy of more ex- 
tended consideration than can be bestowed upon it in this 
connexion ; yet here we may venture to suggest a few rea- 
sons. The two cardinal reasons were hinted at in the in- 
troductory chapter to this work ; " a failure clearly to ap- 
prehend privilege, and consequent insensibility to obliga- 
tion." But these causes of neglect and immaturity arise 
out of others, and produce, in their turn, a complication of 
other and inferior hinderances. The reason why Christians 
generally are not sanctified, is not because it is not their 
privilege ; is not because they have sought for this great 
blessing earnestly, and have failed to attain ; is not because 
of the insufficiency of ordinary means to bring them to its 
possession ; not because they do not need it ; not because 
God does not will it ; not because the blood of Jesus was 
not shed for it ; not because the Holy Spirit is not able to 
effect it ; not because duty does not require : none of these. 
It is not because Christians do not, on the whole, prefer 
holiness ; not because they would not wish to be deHvered 
from sin ; not because they are entirely without efforts in 
this direction. Most Christians, perhaps there are no ex- 
ceptions, do have hours of deep and earnest solicitude, and 
crying to God ; do mourn over their short comings, and 
have habitual aspirations, and longings after a higher state — 
a stale faintly apprehended, and fitfully sought after. But 
they do not succeed, in a nifijority of instances, until near 



176 HINDEI^ANCES TO ATTAIKMENT AND RETAINMENr. 

tlie close of life, perliaps in the very struggle of death, for 
many painful reasons, among which we may name particu- 
larly the following. 

There is an obvious reason why this experience is not or- 
dinarily attained at the same time that regenerating grace 
is ; namely, the mind of the penitent is not turned to 
it distinctly at all, perhaps not one in a thousand ever think 
of it at that time. Their v/hole effort is directed to the 
gain of pardon and reconciliation. For this they pray and 
weep, and mourn. The cry of their heart is, " God he 
merciful to me a sinner," " Save, or I perish." Their faith 
is kept upon this one object. Allowing, therefore, entire 
sanctification to be a distinct work, as we do, and allowing 
that its condition is faith, it is no marvel that it is not ob- 
tained synchronicaily with pardon. It v,^as not asked for, 
it was not believed for ; it was not, of course, bestowed. 

Ordinarily, perhaps we might say almost universally, the 
mind of the returning prodigal is engrossed with his outward 
actual sins, not so much with his inward corruptions. It is 
for this reason, presumably, that he reahzes more the urgency 
of pardon than cleansing, the desire of forgiveness rather 
than the need of entire purity. 

When, in answer to his earnest repentings, and prayers, 
and faith, he obtains pardon, and the Spirit of adoption, 
whereby he cries, Abba, Father, he is completely happy ; 
more he might hardly be able to contain. The love of sin, 
and its motions, for the present, being dead, he has no 
trouble ; his soul rests in perfect peace ; his enemies that 
are not cast out are concealed, and he does not even know 
their existence, certainly the dread of them does not disturb 
him. Time passes on, temptation comes, and now he feels 
an inward motion — the uprising of some unholy temper. 



HINDERANCES TO ATTAINMENT AND RETAINMENT. 1*77 

This first motion to evil is followed by others of the same 
kind ; and the young convert awakes to the fact, that there 
are lurking enemies within him, seeking to bring him again 
into captivity. He finds that he was pardoned, that his 
heart was changed, that he loves God, and is enabled to 
trust in him ; but also, he finds that his nature is not en- 
tirely sanctified. The discovery of these inward motions to 
sin distresses him. He knows that it is not right to harbour 
them, and now begins the struggle after their extirpation, 
more or less earnest, as privilege is more or less discerned. 

But hinderances arise! and alas, but too generally, hin- 
derances which long keep the enemy in possession of the 
heart, so as to disturb its peace, and divide its empire, if 
not entirely to recapture it. 

The first hinderance we shall name, is that of defec- 
tive and unsound teaching, and, consequent upon this, con- 
fused and incoherent views ; as expressed in another con- 
nexion, privilege is not apprehended, duty is not enforced. 
There is not sufficient plainness and simplicity in the teach- 
ing of the pulpit. The doctrine is too much taken from its 
coimexions, and presented in such a manner as to intimidate 
and confuse, rather than enlighten and encourage. The 
subject is mystified, and made to assume the character of 
the marvellous and impracticable; whereas it should be 
placed before Christians in simple earnestness, as a part of 
their common privileges and calling. Many are made to 
believe that some sin is absolutely necessary, that entire de- 
liverance is impossible ; these, of course, reconcile themselves 
to their lot : others are taught that entire freedom is possi- 
ble, yet such is the distortion of the doctrine, that they 
have no heart to seek earnestly for the experience. Thus, 

thi'ough improper and erroneous instruction, multitudes are 

8* 



1*78 HINDERANCES TO ATTAINMENT AND RETAINMENT. 

hindered from the rest of perfect love. It ought not to 
be so. 

Without starthng them with it as a far-fetched novelty, 
as a thing to be speculated about, it should be kept before 
them in connexion with other doctrines and duties, as the 
great point to which they are constantly to aim, expecting 
and desiring its attainment momentarily, in the use of the 
means, and then its enjoyment, not by novel and fanatical 
professions, but by a regular and holy life. Let it be in- 
sisted upon in simple, honest earnestness. 

2. A great hinderance has arisen to the progress of this 
work, from the manifest extravagancies and inconsistencies 
of some who make profession of it, — extravagancies more 
in language than conduct, evincing ignorance, pride, and 
presumption ; and inconsistencies of life and temper, con- 
victing them either of hypocrisy or delusion. These causes 
have done much to disgust and injure honest and sincere 
minds, occasioning them to look upon the whole subject 
either with doubt or fear. It is mainly with reference to 
this point, that in another part of this book we have caution- 
ed those enjoying this high state, with regard to its pro- 
fession, both as to manner and time, urging them to spare 
no pains in the matter of living it every moment, that their 
lives may take the place of their tongues, and witness for 
them. Those who have really entered into this higher life 
will appreciate what is here said ; whilst many who have 
entertained unexpressed longings after it, will respond to 
the sentiment, from painful experience of its truth. The 
odium which has arisen from the causes above alluded to, 
and for which some who profess this state are mainly re- 
sponsible, has done much to prevent the Church from 
striving for it, as they would have done. 



HINDERANCES TO ATTAINMENT AKD RETAINMENT. 179 

Identifying the doctrine and experience of holiness with 
the imperfections and improprieties alluded to above, and 
attaching, as a consequence, a kind of odium to the pro- 
fession, many have turned away from the whole subject 
with a strong distaste, if not absolute disgust. This is not 
excusable. We do not apologize for it. But it is so, and 
not unnatural that it should be. 

What are called schools have been formed, a certain class 
of Christians have abstracted themselves from their brethren, 
and this has brought them and their profession into dis- 
credit. I must believe it has greatly, though I am con- 
vinced not intentionally, injured this work of God. Their 
influence among their brethren is impaired, and what of 
good is in them is lost. Christians are all one family ; and 
though some have attained to more grace, to deeper expe- 
rience than others, the family circle should not be sundered, 
and extraordinary behaviour does not well become even a 
favourite child, unless it should be an extraordinary humi- 
lity, modesty, and self-abasement. 

An unnatm-al and distorted state of things has ensued. 
The doctrine has been taken to a considerable extent away 
from the pulpit, and put under the keeping of private 
Christians. The pulpit has been in many places overshadow- 
ed by private mstruction ; and not unfrequently ignorant and 
incompetent persons, and what is worse, in some instances 
presumptuous men and women, have assumed to guide the 
Church, by the light of their incoherent professions, and 
in-egular experience and practice. It is not matter of 
wonder that evils have grown up and gained prevalence 
under such circumstances. The pulpit may have been un- 
faithful and incompetent; but most certainly there is but 
little promise in transferring the subject to private, and not 



180 HINDERANCES TO ILTTAIKMENT AND RETAINMENT: 

always more competent, teachers. Let the pulpit expe- 
rience and teach this glorious privilege as a common part 
of their mission, and as it deserves to be 'taught, and great 
evil will be obviated. 

Let these hinderances be removed, and others, of which 
there are many, rooting in them and growing up under their 
shade, will disappear. Beholding the glorious nature of 
hohness in its own loveliness, seeing it as their present pri- 
vilege and duty, and feehng its importance, the Church will 
move forward into a wider place, to a more elevated position ; 
the strong ones helping forward the weak, and the whole 
mutually working, to the edification of the body of Christ : 
" In whom all the building, fitly framed together, groweth 
unto a holy temple in the Lord ; in whom ye also are build- 
ed together, for a habitation of God through the Spirit." 

Let us arise, brethren, and go forth to the higher grounds, 
the more elevated retreats. There is more for us ; let us 
not hesitate, let us not be hindered. The obstructions in 
the way may be overcome, must be overcome. Will we 
claim our privilege ? Our Lord and Master calls us, he 
points the way ; let us follow. O that we might receive 
grace to " press towards the mark for the prize of our high 
calling of God in Christ Jesus 1" 

Particularly, let all those that enjoy this blessed experi- 
ence, be careful that they do not hinder its progress in 
others. Use dihgence, that you be not blamed ; and with 
that powerful faith, and quenchless zeal, and fervent love, 
and sublime humihty, which you possess, urge the Church 
forward by an example infinitely more efficient than words : 
and Zion will come forth as the morning, and, even more 
terrible than an army with banners, will go forth to the 
conquest of the globe I Heaven speed the day 1 



HINDERANCES TO ATTAINMENT AND RETAINMENT. 181 

But having thus candidly admitted a great hinderance as 
originating with those who profess this grace, we must, with 
equal candour and no less pain, record another and more 
fatal hinderance, coming from the ranks of Christians 
making no such profession. Some of these, haying become 
prejudiced against the doctrines, and particularly against 
the profession, from the causes above alluded to, have in- 
dulged in a spirit and strictures both discreditable to them- 
selves and injurious to others; in some cases bestowing 
upon the whole subject sneers and contemptuous epithets, 
and so grieving the Spirit of grace, and discouraging and ab- 
solutely intimidating those who would seek and enjoy its 
blessed experience. Let such Christians tremble at their 
position, and look forward with fear to their approaching 
recompense. Most certainly, however the fanatical and 
deluded, as such are pleased to denominate all those who 
profess the grace of holiness, may have injured the cause, 
these are not inferior to them, in the ruin and havoc they 
are working. 

But the great hinderance is in ourselves : we are not will- 
ing, we will not consent. We are understood now to speak 
of Christians generally. Many Christians seem desirous to 
get along with as little religion as possible, just so they may 
not forfeit their hope ; others have higher aims, they wish 
to be exemplary, and will not be satisfied without the com- 
forting influence of the Spirit : but the number is compara- 
tively small, who honestly desire, and earnestly endeavour 
after, entire consecration — after all the mind that was in 
Christ. Satan has been dethroned ; Christ reigns. This 
is well. But Christ does not reign without a rival. This 
is not well. Self assumes a part of the government ; and 
"while we would not for any consideration allow Satan to 



182 HINDERANCES TO ATTAINMENT AND RETAINMENT. 

divide the sovereignty with Christ, we most earnestly con- 
tend to divide it ourselves. What a fatal mistake ! How 
much of loss and unhappiness it causes to ourselves ! how 
much of good it prevents with regard to others ! We must 
have a little of our own will, with regard to our property, 
our time, our indulgences ; we must spare some of our 
lusts, not quite put them to death; we cannot quite con- 
sent that the Lord should be all in all ; in most things he 
may govern, but in some minor things, to be sure, we must 
have it our way. Here is the great cause why we do 
not become wholly the Lord's — we cannot quite crucify 
self. 

In concluding these reflections, we would repeat again : if 
we are not entirely sanctified, it is not because it is impracti- 
cable ; it is not because it is not required ; it is not because 
we are not urged to it by the highest conceivable motives : 
none of these, but because we will not consent, that grace 
should have the complete triumph over sin. And may I 
not, dear reader, call upon you to think of it in this light ? 
Do not allow yourself to suppose, that because you are not 
entirely the Lord's, you ought not to be. 

Remember, however great the hinderances, they are not 
insm-mountable, and therefore constitute no excuse. You 
are required to overcome them. Will you continue de- 
linquent? I beg of you to reflect seriously before you 
come to such a decision. Consider what is required of 
you, ponder well your responsibility ; and with your eye 
upon the present, and your mind upon the future, act nobly 
your part. Contend for the masteiy. Other hinderances 
than those named, may appear ; doubtless this will be so. 
But Avhat then ? Shall they prevail ? Duty is plain. Pri- 
vilege is manifest. A thousand voices urge you forward. 



HINDERANCES TO ATTAINMENT AND RETAINMENT. 183 

An Omnipotent hand is at your command. Go forward. 
The greater the hinderance, the greater the triumph, and 
the more glorious the reward. Be animated to effort, and 
may you prevail ! Remember in whom is your strength, 
and doubt not. 



184 MOTIVES TO HOLINESS. 

CHAPTER IX. 

MOTIVES TO HOLINESS. 

A FEW observations in the opening chapter upon the impor- 
tance of the subject, indicate some of the motives which, in 
connexion with a few others, we propose now more fully to 
unfold. 

We do not forget that we are addressing our instructions 
to Christian readers ; but few others, it is presumed, will be 
sufficiently interested to give our subject a serious attention 
The considerations we shall offer, therefore, will be such as 
are supposed to be suitable to affect Christians particularly. 
Others may not feel them at all. Christians will not fail to 
feel them deeply, pungently; the more pungently, in pro- 
portion as they are interested in the great work of personal 
salvation, and the advancement of the Redeemer's kingdom 
among their fellow men. We are so constituted, that 
though we may act against the strongest possible motives, 
yet we generally act under the influence of motive : well 
were it for us if we always, or even generally, acted from 
the stronger or better motive. 

Motives to holiness. Where shall we not go to find 
them ? What direction shall we take to elude them ? Are 
they not everywhere ? Do they not come down from the 
heavens, and spring up from the earth ? Do we not feel 
them within, and behold them without us ? Is there any- 
thing that has a voice that does not preach it ? Kay, do 
not even mute and dumb, things urge it, with silent but per- 
suasive eloquence ? What is heaven, but an eternal monu- 
ment of its glory ? What is hell, but a terrible and endless 



MOTIVES TO HOLINESS. 185 

declaration of its necessity ? The happiness of the former 
and the anguish of the latter, equally impress it upon the 
hearts of thoughtless mortals. Indeed, turn where we will, 
whether to time or eternity, to the throne or the abyss, a 
million arguments commend it to us, a million voices urge 
it upon us. 

If the constitution of the universe and the history of 
Providence unite, to impress a single great lesson upon man- 
kind, it is that which is considere'd in these pages- — the 
beauty and utility of holiness ; if they combine to constitute 
one great motive, it is a motive to holiness. But for the 
deep-seated perversity of our fallen nature, nothing more 
would be requisite ; the sermon of a ceaselessly-preaching 
universe would prove effectual ; Providence would not teach 
in vain. The voices that come from above and beneath, 
from within and without, as from the grave and the judg- 
ment, from heaven and hell, and from all regions, and from 
all beings, admonishing us in solemn language, ** Be ye 
holy," would sink deep into our hearts. Alas for us that 
it is not so ! We have no ear for such tremendous, such 
awfully solemn discourses ; we turn away : the great sermon 
proceeds ; we heed it not. God preaches in all nature, in all 
providence ; w^e hear him not. Death, and judgment, and 
eternity, and heaven, and hell, prolong the discourse ; but 
we close our ears against them. Our own hearts take up 
the theme, and every throb enforces it ; but we smother the 
voice, and will not hearken. 

But, reader, turning away from these general reflections, 
let us invite your attention to a few, a very few, of the 
motives we desire particularly to bring to your con- 
sideration. 

1. What ought to be an irresistible motive to holiness is 



186 MOTIVES TO HOLINESS. 

foiind in its own essential nature, its intrinsic excellence 
and glory. 

Are single virtues, separate and alone, worthy of love — 
entitled to the homage of our hearts, as fidelity, charity, 
filial affection ? Do we yield to these an involuntary admi- 
ration wherever found ? How much more shall we esteem 
the constellation of all the virtues in a single heart ! If we 
pause to contemplate with delight a solitary grace, blooming 
alone amid a desert waste, with what greater delight shall 
we behold an oasis, where all the graces bloom in perfection 
of beauty together, shedding their blending fragrance over 
one lovely spirit ! 

What would you not give if that spirit were yours ? If 
it might be purchased, would worlds, were they in your 
possession, be too great a price? You attach value to 
wealth, beauty, learning, good name, happiness. It is well. 
These are all desirable ; but how less than dust in the bal- 
ance are they, compared with conscious, inviolable virtue ! 
Would you not prefer to be the hero of a single virtue, 
rather than conqueror of the world ? — a martyred Paul, 
shining in radiant vestments, rather than a bloody Alexan- 
der, dazzling with the splendours of conquest ? Why do 
you attach the idea of beauty and glory to angels ? Is it 
not because they are holy, — because they love with a per- 
fect love, adore with a perfect adoration, and glow with 
a perfect ^fervour ? If they sing sweetly, is it not because 
they feel purely ? Is it not holiness which spreads joy over 
all the celestial regions ? which causes the gush and rapture 
of the skies? which kindles the lustre and awakens the 
song of heaven ? which suffuses the very spirit of Jehovah 
with his ineffable glory, and the spirits of all his holy wor- 
sliippers with inexpressible and everlasting bliss ? Surely, 



MOTIVES TO HOLINESS. 187 

if tliis be so, we are correct, when we assume that there is, 
in the very nature of hohness, an infinite motive to its gain. 
Rubies are not so precious, and nothing that can be desired 
can be compared unto it. 

Hohness always begets happiness. Would you possess 
the one ? — you must not fail to gain the other. How great 
was your bliss, when you heard the voice of pardon, when 
you felt the upspringing of purity within ! How the tumult 
of your heart was hushed into calm ; and fear, and sorrow, 
and remorse, gave place to quietness and assurance! Can 
you ever forget it ? But this was only a prelude — a fore- 
taste of that deeper, sweeter, ever-increasing joy of the 
heart all filled with God. Would you possess your soul in 
peace? Would you bear in your bosom a constant hea- 
ven ? It is for you. Take in the up-weUing fountain, you 
shall have the stream. Here, Christian, is the panacea, 
the cure for all your griefs, for all sins. Take holiness into 
yom' bosoms, and grief, and sorrow, and sin, will flee from 
them. You will find rest — a rest, how sweet, how 
deep, how lasting! The heavenly guest stands beseeching 
admittance. Why will you not give him a cordial welcome ? 
Receive him, and with him you receive all things. 

2. But if holiness is m^ged upon us from a consideration 
of its own intrinsic excellence, much more is it, from the 
fact that God requires it. Let us pause here, for one mo- 
ment, and take in the impression of this truth. God not 
only prefers that we, his creatures, should be holy, but he 
requires it ; his authority commands it. Who ever resisted 
his command and prospered ? Reader, know you that God 
is now speaking to you ? Will you hearken ? What does 
he say ? Hear him, and ponder: "Be ye holy, for I the 
Lord your God am holy." Is this God's speecli? What 



188 MOTIVES TO HOLINESS. 

does it require of you ? Do not, at your peril, hasten 
away. Do not treat it with contempt. Remember who it 
is that speaketh. What will you say to Him? He com- 
mands you to be holy. What will you answer Him ? You 
must answer. Will you refuse ? Look well to your posi- 
tion. Go forward ; let your mind take in what surrounds 
and what hes before you. Think, think earnestly. Let 
your decision be reached in the presence and under the eye 
of God. If you will refuse him, know that he is with you. 
He is not far away ; his hand touches you, his eye is full 
upon you. He waits your answer. Will not your love for 
him, your veneration for his authority, prevail ? Christian, 
I trust here is a motive you will not resist. If you love 
God, if you love your own soul, surely you cannot. O 
that you may see clearly and feel deeply the danger of re- 
fusing Him that speaketh from heaven ; and may you also 
see that a requirement is upon you, which may not be de- 
layed ! Your decision is demanded now. Do not pro- 
crastinate ; do not hesitate ; do not, above all, at your 
peril, refuse. 

3. The interest of your Master's cause requires it; and 
the common glory of the Father, the Son, and the Holy 
Ghost. How can we glorify God fully without entire con- 
secration and conformity ? Will not every manifest, nay, 
even every secret defect, mar and sully the cause and 
lionour of our Redeemer ? We are his witnesses, called to 
be the lights of the world : " If the light that is in us be 
darkness, how great is that darkness !" Men will take 
knowledge of us, and thence draw their conclusions; the 
consequences will not terminate with ourselves, they will 
reach forward to the vitals of the cause. Why will you not 
think of this ? Do you love the Saviour-? How then can 



MOTIVES TO HOLINESS. 189 

yoii put Him to an open shame ? When you. look out 
upon the profane and thoughtless, " who despise, and 
wonder, and perish ;" when you see their heartless neglect, 
and contempt of One that died for them, how your hearts 
bleed. But shall you also injure Him, and that, too, in the 
house of his friends ? shall you cause those dear wounds to 
bleed afresh ? Do you love souls, and mourn in secret 
places, because they crowd along down to the pit? What 
would you not do to save one from death? Would any- 
thing be too great? Would you not, if it were the only 
means, labour for a lifetime, with ceaseless watchings and 
prayers ? I know you would. But how many are going 
down to the pit because of your unfaithfulness ; how many 
it may be are stumbling over you into destruction ? You 
do not think of this. But will you remain thoughtless? 
Reflect. Who are these, so deeply, but unintentionally in- 
jured, through your unfaithfulness ? ISTot strangers ; not 
transient acquaintances alone. This were bad enough. But 
look. Among that ruined number are members of your own 
family ; your own sons and daughters, children for whom 
you travailed ! What would you not have done for them ? 
You give yourself to watching, and toil, and tears, on their 
account, but still your unfaithfulness helped to undo them. 
0, brethren ! The influence of our example acts in two 
directions, equally urging us to entire faithfulness ; the 
glory of God in the one, and the salvation of those we most 
deeply love in the other. How impressively are we called 
to wake up and stir ourselves, where so much is at stake ! 
The li\es of Christians, at last, practical exponents as 
they are of the principles and spirit of our rehgion, are 
among the great agencies for the conversion and sanctifica- 
tion of the world. Books and sermons may be resisted; 



190 MOTIVES TO HOLINESS. 

even tears and entreaties may be despised : but the silent 
and unostentatious influence of holy lives will speak a lan- 
guage to the heart it cannot easily gainsay, a language 
which will sound on when we sleep in the dust. The dim 
tracery of words will be washed away and eflaced from 
memory ; but the deep lines of a beautiful example, chiselled 
into the heart, will remain forever. 

It is holiness, not the profession of it, that will give us 
influence both with God and men; winging our prayers 
with faith, and our counsels with power, deriving power 
from above, and sending out from us currents of power 
through the earth. *' God in us, the hope of glory," 
shining out in the even and resplendent beauty of a holy 
life, will give us, unperceived it may be, and unknown to 
ourselves, an influence which will draw many after us, to 
brighten in our crown of rejoicing forever. " They that are 
wise shall shine as the firmament, and they that turn many 
to righteousness as the stars forever and ever." We may, 
indeed, turn many to righteousness, by wise and earnest 
words ; but infinitely greater will be their efliciency, if fol- 
lowed up by the sanction and influence of a life, known and 
read of all, as corresponding with our profession. Wise 
words, enforced by holy examples, are like "apples of 
gold in pictures of silver," charming with their beauty, and 
winning by their value. 

But especially we derive motives to a higher life, and 
more entire consecration, from the circumstances which sur- 
round us. 

Never, since the beginning, as we believe, was there a 
more interesting, a more important period, than the present 
moment. Contemplated in any aspect, it is pregnant and 
portentous ; a grand culminating point is undoubtedly ap- 



MOTIVES TO HOLINESS. 191 

proximating ; never, therefore, did the Christian Church 
need to be so wide awake, so much ahve, as now. Like a 
majestic vessel riding into harbour under the pressure of a 
fierce storm, the world seems nearing the port of destiny ; 
she needs now, if ever, experienced and adroit hands to bring 
her safely and speedily to the mooring. The great harvest 
is ripe, waving with woiid-^vide expanse. Sturdy reapers 
are wanted. The materials are gathered, the temple rising 
up out of the midst of them — builders are in demand. 

The Church is not ready to meet the demands of the 
times. And her want is in a vital point, it is radical — at the 
heart. Xot that she is more deficient now than formerly. 
This we do not believe. V/e are not of those who say, 
*' Why were the former days better than these days." The 
Church of Christ, if we judge correctly, was never more 
vital than at the present moment ; but her demands have in- 
creased more rapidly than her piety. Extraordinary times 
demand extraordinary means. ISTapoleon overran and sub- 
jugated Eui'ope with his veteran legions ; but they stood 
still before Wellington, they were not ready for the crisis 
at Waterloo. 

The Chm'ch of the present, compared with the Church 
of former centmies, even in her palmiest periods, makes 
one's heart to leap up within him : her light, her missionary 
zeal, her soundness in the faith, her enlightened enterprise, 
lier real piety, all fill us with hope. But after all, there is 
a want growing out of the present crisis — a want which 
nothing outward can supply, which Bible societies, mission- 
ary phalanxes, universities, and even a martyr's devotion 
and zeal will not make up, — it is the want of that higher 
hfe which the Church may have, nay, which she must have, 
before the consummation of her mission ; that deep and 



192 MOTIVES TO HOLINESS. 

entire consecration to God of her means, that yielding up 
of her whole heart, that quenchless love, that unabating, 
concentric, and universal effort for the salvation of souls ; 
that abandon of self, and recognition of the doctrine of 
stewardship, which will lead us to live for God, and for the 
race ; that loving God, with all our heart, and our neigh- 
bour as ourselves. That, brethren, is what we want, what the 
Chiu-ch must have, for the great crisis which rushes upon 
her. Soon — it is but little in the advance — every family on 
the globe will have the Bible, v/ill read it in the mother 
tongue ; every neighbourhood will have a minister, and 
church, and Sabbath school ; missionary societies will cease, 
for there will be no dark corners unsupplied; the sound 
of the Sabbath bell will echo round the globe ; superstition 
will give way, and the temples of idolatry will cease ; light 
will invest the earth ! Glorious prospect ! It tarries but a 
pace. But vfhat then? Do you not see that something 
more is needed ? The people will not all be converted, the 
mission of Christianity will not be finished. There will re- 
main the same work to be done for the whole world, which 
now remains to be done in nominally Christian countries, 
in those most Christianized countries now on the globe — 
Great Britain and the United States. The full and undim- 
med splendours of Christianity will still remain to be de- 
veloped — her complete influence and power, her superior 
blessings; and this can only be realized by a more thorough 
baptism of the Church with the Spirit of Jesus. She must 
ascend to the higher, and until now the more unfrequented, 
retreats of religious experience. She must acquire that 
accretion of power, that force and efficiency, which can arise 
only from a deeper experience and improved practice. 
Nominal, or even ordinaiT; but true, piety will not answer. 



MOTIVES TO HOLINESS. 193 

Now is the time, wlien every soldier of Jesus should be at 
his post, should be a full man, should have on the Avhole 
armom-, should do valiant battle for the Lord. See how 
God has honoured us — what a breach he has given us to 
fill ! that we may feel our mission, and rise up and gird 
ourselves to honom' it ! 'Now the world wants men, full- 
grown Christian men, not babes or dwarfs. The man who 
will dignify his position at this crisis, or even hereafter, 
must be worthy of it. If you would do anything, men of 
God ; if you would not be ciphers in the glorious strife ; if 
you would not die without issue, prepare for the portentous 
day in which God has seen fit to give you existence. Be- 
hold your work ! Behold your privilege ! Do not come 
short, be animated to duty : and may God make of us such 
a people, as, in his providence, the wants of the age and 
race require ! See, what a work is before us ! It hastens. 
We need to be up, in earnest. Everything now is in earnest. 
The universe is in earnest. Quick time is the watchword. 
What we do must be done quickly : a moment, and the op- 
portunity rushes past us ; a moment, and we are gone ; a 
step, and the grave contains us. If we would make im- 
pression for God, for man, we must strike now. that 
we could awake and see and feel the mighty verities throng- 
ing around us, and display for once that noble and glorious 
spirit which becomes sons and daughters of the Most High ! 
Every thing else will perish. Our fortunes, our heroic 
deeds, our distinctions — these will all sink down to be re- 
membered no more ; what we do here, and in this cause, 
will five forever ; the waves we create here will roll on in 
widening circles Jihrough eternity. 

And let us look away for a moment into that glorious 

eternity ; is there no motive here ? How evanescent and 

9 



194 MOTIVES TO HOLINESS. 

transient are all things beneath the sun ! How like a 
vanishing shadow, " the fading glories disappear, the short- 
lived beauties die away !" Nothing abideth in one stay. 
" Our fathers, where are they ? The prophets, do they live 
forever ?" Behold, what a fleeting, transient thing is earth ! 
Soon we shall leave it all. But what then ? Is this all ? 
Is there nothing beyond ? ~^o life beyond the grave ? No 
home for the soul, when the frail tenement of earth decays ? 
Shall we sleep in the grave forever ? You do not think so. 
You would not think so for the universe. The body dies — 
the soul lives on. Ages roll their lengthened periods round 
— it blooms still. Behold ! Look forward. Explore the fu- 
ture. Learn hence the value of that great boon, " without 
which no one can see God." You may live without holi- 
ness here — you cannot hereafter. Would you see the value 
of hohness, linger here. Concentrate your thoughts. Pur- 
sue the upward destiny of a soul brightening under the 
smile of God forever, see its ever-increasing and unfolding 
beauty, hear the ravishing melody of its triumphant song. 
A thousand ages are fled. Behold the augmented and ever 
expanding glory, ascending, widening its circle, becoming 
more and more like God, and losing itself ever in his ineffa- 
ble radiance. Such is the destiny of a soul washed in the 
blood of Jesus. Behold, on the other hand, a soul darken- 
ing under the frown of Jehovah. Ages fly away : its dark- 
ness broods darker still, its sorrow gathers down in denser 
folds : it is lost. The lengthened periods of eternity roll by, 
but they bring no redemption; deep, dark, dismal gloom, 
settles down^around its sphere forever. Learn by the con- 
trast the value of holiness. Its presence is life — its absence 
is eternal death. Could you pursue this contrast through 
eternity, could you have but a faint glimpse of the reality, 



MOTIVES TO HOLINESS. 195 

you would no longer rest, but fly in trembling haste to a 
Saviour's wounds for shelter and for life. 

To these impressive motives many others, equally forcible, 
might be added ; and these might be greatly and profitably 
elaborated, so as to increase their weight and influence : but 
this will be left to your own minds. We wish you to pon- 
der them, and seek to feel their force. Retire alone, take 
the Word of God, bend your knees in humble prayer, think 
of a coming judgment, have eternity full before you, and then 
ask yourself the simple question. Ought I to be holy ? 
You will have an answer, an answer fraught with a thou- 
sand motives. Only follow it, and all will be well. Let 
nothing hinder you ; let God prevail. 

In dismissing this subject, I feel an inexpressible solici- 
tude. I look into the future, and ask, What will be the re- 
sult ? Soon writer and reader will disappear from earth. 
The hand that traced these lines will be cold in the grave, 
and your eyes that now trace them will be sealed in death. 
How will it be with us ? A million ages will pass, — how 
will it be with us then ? 



196 ADVICE TO THOSE PROFESSING HOLINESS. 

CHAPTER X. 

ADVICE TO CHRISTIANS PROFESSING THIS HIGH ATTAINMENT. 

Christians often need to be admonislied ; not always the 
less, because of the greatness of their attainments. Admit- 
ing, as we do, that no degree of rehgious progress pre- 
cludes mental imperfection and infirmity, even the most 
mature Christians may need counsel and advice; and, 
whether they need it or not, they will, in proportion to their 
humility and self- distrust, thankfully receive it, when given 
with a good intent, and in a proper manner. 

It is believed that you are sincere in your profession, and 
that you well understand your state. You are not fanatics, 
not enthusiasts, not pretenders. You are God's sanctified 
children. Your faith has claimed, and your hearts em- 
braced, the promises fully. You know the power of God, 
and are " made partakers of the Divine nature." *' You 
live, yet not you, it is Christ that liveth in you ; and the 
life you live is a life of faith in the Son of God." But you 
are yet in the world ; your warfare is not finished, your 
work not done. There are duties, trials, sufferings, re- 
sponsibilities, and privileges still before you, more, and 
greater, it may be, than if you stood in a greatly inferior 
lot. The strongest and best-armed battalion are usually 
stationed in the most exposed and dangerous part of the 
fight. You ought to know, and doubtless do, that many 
eyes are upon you ; that your position is a shining one ; 
that you are " compassed about with a great cloud of wit- 
nesses," — witnesses thronging the earth, ascending from 
the pit, and clustering from the skies, gazing upon you with 



ADVICE TO THOSE PROFESSINa HOLINESS. 197 

very different feelings, but with a common interest. How- 
much depends upon your action ! How important that you 
stand nobly to yom' post ! You will need much grace, much 
heroism, more than the martyr's firmness. If you fall, or 
even waver — you are a standard-bearer — great will be the 
sensation. If you stand firm, great will be your recom- 
pense in that day. 

Having found the invaluable prize of holiness, nothing is 
so desirable to you as its extension among your fellow -men. 
For this you five ; for this you labour, and toil, and pray; 
" watching for it, as they that watch for the morning." 
Great is your responsibility in these connexions, great your 
peril. It will be well to keep this before your minds, and 
lay it away in yom- hearts ; and, for your assistance in your 
great emergency, the following advices of Mr. Wesley, that 
truly great and good man, will be of service to you. 

" Q. What is the first advice"^ that you would give 
them ? 

"A. Watch and pray continually against pride. If God 
has cast it out, see that it enter no more : it is full as dan- 
gerous as desire. And you may slide back into it un- 
awares ; especially if you think there is no danger of it. 
* Nay, but I ascribe all I have to God.' So you may, and 
be proud nevertheless. For it is pride, not only to ascribe 
anything we have to ourselves, but to think we have what 
we really have not. Mr. L., for instance, ascribed all the 
light he had to God, and so far he was humble ; but then 
he thought he had more light than any man living, and 
this was palpable pride. So you ascribe all the knowledge 
you have to God ; and in this respect you are humble. 
But if you think you have more than you really have, or 
if you think you are so taught of God, as no longer to'need 



198 ADVICE TO THOSE PROFESSING HOLINESS, 

man's teaching, pride lieth at the door. Yes, you have 
need to be taught, not only by Mr. Morgan, by one another, 
by Mr. Maxfield, or me, but by the weakest preacher in 
London ; yea, by all men. For God sendeth by whom he 
will send. 

" Do not therefore say to any who would advise or re- 
prove you, ' You are blind ; you cannot teach me.' Do 
not say,/ This is your wisdom, your carnal reason," but 
calmly weigh the thing before God. 

" Always remember, much grace does not imply much 
light. These do not always go together. As there may 
be much light where there is but little love, so there may 
be much love where there is little light. The heart has 
more heat than the eye ; yet it cannot see. And God has 
wisely tempered the members of the body together, that 
none may say to another, ' I have no need of thee.' 

" To imagine none can teach you, but those who are 
themselves saved from sin, is a very great and dangerous 
mistake. Give not place to it for a moment ; it would lead 
you into a thousand other mistakes, and that irrecoverably. 
No; dominion is not founded in grace, as the madmen of 
the last age talked. Obey and regard ' them that are over 
you in the Lord,' and do not think you know better than 
they. Know their place and' your own ; always remember- 
ing, much love does not imply much light. 

" The not observing this has led some into many mistakes, 
and into the appearance, at least, of pride. O beware of 
the appearance and the thing ! Let there ' be in you that 
lowly mind which was in Christ Jesus.' And ' be ye like- 
wise clothed with humility.' Let it not only fill, but cover 
you all over. Let modesty and self-diffidence appear in 
all your words and actions. Let all you speak and do 



ADVICE TO THOSE PROFESSING HOLINESS. 19& 

show that you are little, and base, and mean, and vile in 
your own eyes. 

"As one instance of this, be always ready to own any 
fault you have been in. If you have at any time thought, 
spoken, or acted wrong, be not backward to acknowledge it. 
Never dream that this will hurt the cause of God ; no, it 
will farther it. Be therefore open and frank when you are 
taxed with anything ; do not seek either to evade or dis- 
guise it ; but let it appear just as it is, and you will thereby 
not hinder, but adorn the Gospel. 

" Q. What is the second advice which you would give 
them ? 

" A. Beware of that daughter of pride, enthusiasm. O 
keep at the utmost distance from it ! Give no place to a 
heated imagination. Do not hastily ascribe things to God. 
Do not easily suppose dreams, voices, impressions, visions, 
or revelations, to be from God. They may be from him. 
They may be from nature. They may be from the devil. 
Therefore, 'Believe not every spirit, but try the spirits 
whether they be of God.' Try all things by the written 
word, and let all bow down before it. You are in danger 
of enthusiasm every hour, if you depart ever so little from 
Scripture ; yea, or from the plain, literal meaning of any 
text, taken in connexion with the context. And so you are, 
if you despise or lightly esteem reason, knowledge, or hu- 
man learning ; every one of which is an excellent gift of 
God, and may serve the noblest purposes. 

" I advise you never to use the words wisdom, reason, or 
knowledge, by way of reproach. On the contrary, pray 
that you yourself may abound in them more and more. If 
you mean worldly wisdom, useless knowledge, false reason- 
ing, say so ; and throw away the chaff, but not the wheat. 



200 ADVICE TO THOSE PROFESSING HOLINESS. 

" One general inlet to enthusiasm is, expecting tlie end 
without the means ; the expecting knowledge, for instance, 
without searching the Scriptures and consulting the children 
of God; the expecting spiritual strength without constant 
prayer and steady watchfulness; the expecting any bless- 
ing without hearing the word of God at every opportunity. 

" Some have been ignorant of this device of Satan. They 
have left off searching the Scriptures. They said, ' God 
writes all the Scriptures on my heart. Therefore I have 
no need to read it.' Others thought they had not so much 
need of hearing, and so grew slack in attending the morn- 
ing preaching. take warning, you who are concerned 
herein ! You have listened to the voice of a stranger. Fly 
back to Christ, and keep in the good old way, which was 
* once delivered to the saints ;' the way that even a heathen 
bore testimony of: 'That the Christians rose early every 
day to sing hymns to Christ as God.' 

" The very desire of ' growing in grace ' may sometimes 
be an inlet of enthusiasm. As it continually leads us to 
seek new grace, it may lead us unawares to seek something 
else new, beside new degrees of love to God and man. So 
it has led some to seek and fancy they had received gifts of 
a new kind, after a new heart, as, 1. The loving God with 
all our mind : 2. With all our soul : 3. With all our 
strength: 4. Oneness with God: 5. Oneness with Christ: 
6. Having our life hid with Christ in God : Y. Being dead 
with Christ : 8. Rising with him : 9. The sitting with him 
in heavenly places : 10. The being taken up into his throne : 
11. The being in the New Jerusalem: 12. The seeing the 
tabernacle of God come dovm among men: 13. The being 
dead to all works: 14. The not being liable to death, pain, 
or grief, or temptation. 



ADVICE TO THOSE PROFESSING HOLINESS. 201 

"One ground of many of these mistakes is the taking 
every fresh, strong apphcation of any of these Scriptures to 
the heart, to be a gift of a new kind; not knowing that 
several of these Scriptures are not fulfilled yet ; that most 
of the others are fulfilled when we are justified ; the rest 
the moment we are sanctified. It remains only to experi- 
ence them in higher degrees. This is all we have to expect. 

" Another ground of these and a thousand mistakes, is, 
the not considering deeply that love is the highest gift of 
God — humble, gentle, patient love ; that all visions, revela- 
tions, manifestations whatever, are little things compared to 
love ; and that all the gifts above mentioned are either the 
same with, or infinitely inferior to it. 

" It were well you should be thoroughly sensible of this, — 
the heaven of heavens is love. There is nothing higher in 
rehgion ; there is, in effect, nothing else ; if you look for 
anything but more love, you are looking wide of the mark, 
you are getting out of the royal way. And when you are 
asking others, ' Have you received this or that blessing ?' 
if you mean anything but more love, you mean wrong ; you 
are leading them out of the way, and putting them upon a 
false scent. Settle it then in your heart, that from the 
moment God has saved you from all sin, you are to aim at 
nothing more, but more of that love described in the 
thirteenth of the Corinthians. You can go no higher than 
this, till you are carried into Abraham's bosom. 

"I say yet again, beware of enthusiasm. Such is, the 

imagining you have the gift of prophesying, or of discerning 

of spirits, which I do not believe one of you has ; no, nor 

ever had yet. Beware of judging people to be either right or 

wrong by your OAvn feelings. This is no Scriptural way of 

judging. keep close to * the law and to the testimony !' 
9* 



202 ADVICE TO THOSE PROFESSING HOLINESS. 

" Q. What is the third ? 

" A. Beware of Antinomianism ; * making void the law,' 
or any part of it, 'through faith.' Enthusiasm naturally 
leads to this ; indeed, they can scarce be separated. This 
may steal upon you in a thousand forms, so that you cannot 
be too watchful against it. Take heed of everything, 
whether in principle or practice, which has any tendency 
thereto. Even that great truth, that * Christ is the end of 
the law,' may betray us into it, if we do not consider that 
he has adopted every point of the moral law, and grafted it 
into the law of love. Beware of thinking, ' Because I am 
filled with love, I need not have so much holiness. Because 
I pray always, therefore I need no set time for private 
prayer. Because I watch always, therefore I need no par- 
ticular self-examination.' Let us 'magnify the law,' the 
whole written word, 'and make it honourable.' Let this 
be our voice : ' I prize thy commandments above gold or 
precious stones. what love have I unto thy law ! all the 
day long is my study in it.' I entreat you, beware of bigo- 
try. Let not your love or beneficence be confined to Me- 
thodists, so called, only ; much less to that very small part 
of them who seem to be renewed in love ; or to those who 
believe yours and their report. make not this your 
Shibboleth ! Beware of stillness'; ceasing in a wrong sense 
from your own works. To mention one instance out of 
many : ' You have received,' says one, ' a great blessing. 
But you began to talk of it, and to do this and that ; so 
you lost it. You should have been still.' 

" Beware of self-indulgence ; yea, and making a virtue of 
it, laughing at self-denial, and taking up the cross daily, at 
fasting or abstinence. Beware of censoriousness ; thinking 
or calling them that any ways oppose you, whether in jiidg- 



ADVICE TO THOSE PROFESSING HOLINESS. 203 

ment or practice, blind, dead, fallen, or * enemies to the 
work.' Gnce more, beware of Solifidianism ; crying nothing 
but ' Believe, believe !' and condemning those as ignorant 
or legal who speak in a more Scriptural way. At certain 
seasons, indeed, it may be right to treat of nothing but re- 
pentance, or merely of faith, or altogether of holiness ; but, 
in general, our call is to declare the whole counsel of God, 
and to prophesy according to the analogy of faith. The 
written word treats of the whole and every particular branch 
of righteousness, descending to its minutest branches ; as to 
be sober, courteous, dihgent, patient, to honour all men. 
So, likewise,' the Holy Spirit works the same in our hearts, 
not merely creating desires after holiness in general, but 
strongly inclining us to every particular grace, leading us to 
every individual part of 'whatsoever is lovely.' And this 
with the greatest propriety : for as *by works faith is made 
perfect,' so the completing or destroying the work of faith, 
and enjoying the favour or suffering the displeasure of God, 
greatly depends on every single act of obedience or dis- 
obedience. 

" Q. What is the fourth ? 

" A. Beware of sins of omission ; lose no opportunity 
of doing good in any kind. Be zealous of good works ; 
willingly omit no work, either of piety or mercy. Do all 
the good you possibly can to the bodies and souls of men. 
Particularly, ' thou shalt in any wise reprove thy neighbour, 
and not suffer sin upon him.' Be active. Give no place 
to indolence or sloth ; give no occasion to say, ' Ye are idle, 
ye are idle.' Many will say so still ; but let your whole 
spiiit and behaviom* refute the slander. Be always em- 
ployed ; lose no shred of time ; gather up the fragments, 
that nothing be lost. And Avhat^oever thy hand findeth to 



204 ADVICE TO THOSE PROPESSINO HOLINESS. 

do, do it with thy might. Be * slow to speak,' and wary in 
speaking. ' In a multitude of words there wanteth not sin.' 
Do not talk much ; neither long at a time. Few can con- 
verse profitably above an hour. Keep at the utmost dis- 
tance from pious chitchat, from religious gossiping. 

"Q. What is the fifth ? 

" A. Be patterns to all of denying yourselves, and taking up 
your cross daily. Let them see that you make no account 
of any pleasure which does not bring you nearer to God, 
nor regard any pain which does ; that you simply aim at 
pleasing him, whether by doing or suffering ; that the con- 
stant language of your heart, with regard to pleasure or 
pain, honour or dishonour, riches or poverty, is, 

' All 's alike to me, so I 
In my Lord may live and die !' 

*' Q. What is the sixth ? 

" A. Beware of schism, of making a rent in the Church 
of Christ. That inward disunion, the members ceasing to 
have a reciprocal love ' one for another,' (1 Cor. xii, 25,) is 
the very root of all contention, and every outward separa- 
tion. Beware of everything tending thereto. Beware of 
a dividing spirit ; shun whatever has the least aspect that 
way. Therefore, say not, 'I am of Paul or of ApoUos ;' 
the very thing which occasioned the schism at Corinth. 
Say not, * This is my preacher ; the best preacher in 
England. Give me him, and take all the rest.' All 
this tends to breed or foment division, to disunite those 
whom God hath joined. Do not despise or run down any 
preacher ; do not exalt any one abovl'the rest, lest you 
hurt both him and the cause of God. Dn the other hand, 
do not bear hard upon any by reason of some incoherency 



ADVICE TO THOSE PROFESSING HOLINESS. 205 

or inaccuracy of expression; no, nor for some mistakes, 
were they really such. 

''Likewise, if you would avoid schism, observe every 
rule of the society. Never omit meeting your class ; never 
absent yom^self from any public meeting. These are the 
very sinews of our society, and whatever weakens, or tends 
to weaken, our regard for these, or our exactness in attend- 
ing them, strikes at the very root of our community. As one 
saith, ' That part of our economy, the private weekly meetings 
for prayer, examination, and particular exhortation, has been 
the greatest means of deepening and confirming every 
blessing that was received by the word preached, and of 
diffusing it to others, who could not attend the public min- 
istry; whereas, without this religious connexion and inter- 
course, the most ardent attempts, by mere preaching, have 
proved of no lasting use.' 

" Suffer not one thought of separating from your brethren, 
whether their opinions agree with yours or not. Do not 
dream that any man sins in not believing you, in not taking 
your word ; or that this or that opinion is essential to the 
work, and both must stand or fall together. Beware of 
impatience of contradiction. Do not condemn or think 
hardly of those who cannot see just as you see, or who 
judge it their duty to contradict you, whether in a great 
thing or a small. I fear some of us have thought hardly 
of others merely because they contradicted what we affirm- 
ed. All this tends to division ; and, by everything of this 
kind, we are teaching them an evil lesson against ourselves. 

" O beware of touchiness, of testiness, — not bearing to be 
spoken to ; starting at the least word ; and flying from 
those who do not implicitly receive mine or another's 
sayings ! 



206 ADVICE TO THOSE PROFESSING HOLINESS. 

" Expect contradiction and opposition, together with 
crosses of various kinds. Consider the words of St. Paul : 
* To you it is given, in the behalf of Christ,' — for his sake, 
as a fruit of his death and intercession for you, — ' not only 
to believe, but also to suffer for his sake,' Phil, i, 29. It is 
given ! God gives you tliis opposition or reproach ; it is a 
fresh token of his love. And will you disown the Giver ; 
or spurn his gift, and count it a misfortune ? Will you not 
rather say, * Father, the hour is come that thou shouldest 
be glorified : now thou givest thy child to suffer something 
for thee : do with me according to thy will ?' Know that 
these things, far from being hinderances to the work of God, 
or to your soul, unless by your own fault, are not only una- 
voidable in the course of providence, but profitable, yea, 
necessary for you. Therefore receive them from God (not 
from chance) with willingness, with thankfulness. Receive 
them from men with humility, meekness, yieldingness, gen- 
tleness, sweetness. "Why should not even your outward ap- 
pearance and manner be soft ? Remember the character 
of Lady Cutts : * It was said of the Roman Emperor Titus, 
never any one came displeased from him. But it might be 
said of her, never any one went displeased to her: so secure 
were all of the kuid and favourable reception which they 
would meet with from her.' 

" Beware of tempting others to separate from you. Give 
no offence which can possibly be avoided ; see that your 
practice be in all things suitable to your profession, adorn- 
ing the doctrine of God our Savioiu". Be particularly care- 
ful in speaking of yourself : you may not, indeed, deny the 
work of God ; but speak of it, when you are called thereto, 
in the most inoffensive manner possible. Avoid all magnifi- 
cent, pompous words ; indeed, you need give it no general 



ADVICE TO THOSE PROFESSING HOLINESS. 207 

name ; neither perfection, sanctification, the second blessing, 
nor the having attained. Rather speak of the particulars 
which God has wrought for you. You may say, ' At such 
a time I felt a change which I am not able to express ; and 
since that time I have not felt pride, or self-will, or anger, 
or unbelief ; nor anything but a fulness of love to God and 
to all mankind.' And answer any other plain question that 
is asked, with modesty and simplicity. 

" And if any of you should at any time fall from what 
you now are, if you should again feel pride or unbelief, or 
any temper from which you are now dehvered ; do not 
deny, do not hide, do not disguise it at all, at the peril of 
your soul. At all events go to one in whom you can con- 
fide, and speak just what you feel. God will enable him 
to speak a word in season, which shall be health to yoiu* 
soul. And surely he will again lift up your head, and cause 
the bones that have been broken to rejoice. 

** Q. What is the last advice that you would give them ? 

" A. Be exemplary in all things ; particularly in outward 
things, (as in dress,) in little things, in the laying out of 
your money, (avoiding every needless expense,) in deep, 
steady seriousness, and m the solidity and usefulness of all 
your conversation. So shall you be ' a light shining in a 
dark place.' So shall you daily 'grow in grace,' till 'an 
entrance be ministered unto you abundantly into the ever- 
lasting kingdom of our Lord Jesus Christ.' 

" Most of the preceding advices are strongly enforced in 
the following reflections ; which I recommend to your deep 
and frequent consideration, next to the Holy Scriptures : — 

'* 1. The sea is an excellent figure of the fulness of God, 
and that of the blessed Spirit. For as the rivers all return 
into the sea, so the bodies, the souls, and the good works 



208 ADVICE TO THOSE PROFESSING HOLINESS. 

of the righteous, return into God, to live there in his eter- 
nal repose. 

" Although all the graces of God depend on his mere 
bounty, yet is he pleased generally to attach them to the 
prayers, the instructions, and the holiness of those with 
whom we are. By strong though invisible attractions he 
draws some souls through their intercourse with others. 

"The sympathies formed by grace far surpass those 
formed by nature. 

" The truly devout show that passions as naturally flow 
from true as from false love : so deeply sensible are they 
of the goods and evils of those whom they love for God's 
sake. But this can only be comprehended by those who 
understand the language of love. 

*' The bottom of the soul may be in repose, even while we 
are in many outward troubles ; just as the bottom of the 
sea is calm while the surface is strongly agitated. 

" The best helps to growth in grace are the ill usage, the 
affronts, and the losses which befall us. We should receive 
them with all thankfulness, as preferable to all others, were 
it only on this account, — that our will has no part therein. 

" The readiest way to escape from our sufferings is, to be 
willing they should endure as long as God pleases. 

" If we suffer persecution and affliction in a right manner, 
we attain a higher measure of conformity to Christ, by a due 
improvement of one of these occasions, than we could have 
done merely by imitating his mercy, in abundance of good 
works. 

" One of the greatest evidences of God's love to those 
that love him is, to send them afflictions, with grace to bear 
them. 

" Even in the greatest afflictions, we ought to testify to 



ADVICE TO THOSE PROFESSING HOLINESS. 209 

God, tliat, in receiving them from his hand, we feel pleasure 
in the midst of the pain, from being afflicted by Him who 
loves us, and whom we love. 

" The readiest way which God takes to draw a man to 
himself is, to afflict him in that he loves most, and with 
good reason ; and to cause this affliction to arise from some 
good action done with a single eye ; because nothing can 
more clearly show him the emptiness of what is most lovely 
and desirable in the world. 

"2. True resignation consists in a thorough conformity 
to the whole will of God ; who wills and does, all (except- 
ing sin) which comes to pass in the world. In order to this 
we have only to embrace all events, good and bad, as 
his will. 

" In the greatest afflictions which can befall the just, 
either from heaven or earth, they remain immovable in 
peace, and perfectly submissive to God, by an inward, lov- 
ing regard to him, uniting in one all the powers of their 
souls. 

" We ought quietly to suffer whatever befalls us, to bear 
the defects of others and our own, to confess them to God 
in secret prayer, or with groans which cannot be uttered ; 
but never to speak a sharp or peevish word, nor to murmur 
or repine; but thoroughly wilhng that God should treat 
you in the manner that pleases him. We are his lambs, 
and therefore ought to be ready to suffer, even to the death, 
without complaining. 

" We are to bear with those we cannot amend, and to be 
content with offering them to God. This is true resignation. 
And since he has borne our infirmities, we may well bear 
those of each other for his sake. 

" To abandon all, to strip one's self of all, in order to 



210 ADVICE TO THOSE PROFESSING HOLINESS. 

seek and to follow Jesus Christ naked to BetMehem, where 
he was born; naked to the hall where he was scourged ; 
and naked to Calvary, where he died on the cross, is so 
great a mercy, that neither the thing, nor the knowledge 
of it, is given to any, but through faith in the Son of God. 

'' 3. There is no love of God without patience, and no 
patience without lowliness and sweetness of spirit. 

''Humility and patience are the surest proofs of the in- 
crease of love. 

" Humility alone unites patience with love ; without which 
if is impossible to draw profit from suffering ; or, indeed, to 
avoid complaint, especially when we think we have given no 
occasion for what men make us suffer. 

" True humility is a kind of self-annihilation ; and this is 
the centre of all virtues. 

^' A soul returned to God ought to be attentive to every- 
thing which is said to him, on the head of salvation, with a 
desire to profit thereby. 

" Of the sins which God has pardoned, let nothing re- 
main but a deeper humility in the heart, and a stricter regu- 
lation in our words, in our actions, and in our suffer- 
ings, 

" 4. The bearing men, and suffering evils in meekness 
and silence, is the sum of a Christian life. 

" God is the first object of our love : its next office is, to 
bear the defects of others. And we should begin the prac- 
tice of this amid our own household. 

" We sliould chiefly exercise our love toward them who 
most shock either our way of thinking, or our temper, or 
our knowledge, or the deshe we have that others should be 
as virtuous as we wish to be ourselves. 

*' 5. God hardly gives his Spirit even to those whom he 



ADVICE TO THOSE PROFESSING HOLINESS. 211 

has establislied in grace, if they do not pray for it on all 
occasions, not only once, but many times. 

*' God does nothing but in answer to prayer : and even 
they who have been converted to God without praying for 
it themselves, (which is exceeding rare,) were not without 
the prayers of others. Every new victory which a soul 
gains is the effect of a new prayer. 

" On every occasion of uneasiness we should retire to 
prayer, that we may give place to the grace and light of 
God, and then form our resolutions, without being in any 
pain about what success they may have. 

" In the greatest temptations, a single look to Christ, and 
the barely pronouncing his name, suffices to overcome the 
wicked one, so it be done with confidence and calmness of spirit. 

''God's command to 'pray without ceasing,' is founded 
on the necessity we have of his grace to preserve the life of 
God in the soul, which can no more subsist one moment 
without it, than the body can without air. 

" Whether we think of, or speak to, God, whether we act 
or suffer for him, all is prayer, when we have no other 
object than his love and the desire of pleasing him, 

" All that a Christian does, even in eating and sleeping, 
is prayer, when it is done in simplicity, according to the 
order of God, without either adding to or diminishing from 
it by his own choice. 

" Prayer continues in the desire of the heart, though the 
understanding be employed on outward things. 

" In souls filled with love, the desire to please God is a 
continual prayer. 

" As the furious hate which the devil bears us is termed 
the roaring of a lion, so our vehement love may be termed 
cr}'ing after God. 



212 ADVICE TO THOSE PROFESSING HOLINESS. 

" God only requires of his adult children that their hearts 
be truly purified, and that they offer him continually the 
wishes and vows that naturally spring from perfect love. 
For these desires, being the genuine fruits of love, are the 
most perfect prayers that can spring from it. 

"6. It is scarce conceivable how strait the way is where- 
in God leads them that follow him ; and how dependant on 
him we must be, unless we are wanting in our faithfulness 
to him. 

"It is hardly credible of how great consequence before 
God the smallest things are ; and what great inconveniences 
sometimes follow those which appear to be light faults. 

" As a very little dust will disorder a clock, and the least 
sand will obscure our sight, so the least grain of sin which 
is upon the heart will hinder its right motion toward 
God. 

" We ought to be in the Church as the saints are in hea- 
ven, and in the house as the holiest men are in the Church ; 
doing our work in the house as we pray in the Church ; 
worshipping God from the ground of the heart. 

" We should be continually labouring to cut off all the 
useless things that surround us ; and God usually retrenches 
the superfluities of our souls in the same proportion as we 
do those of our bodies. 

" The best means of resisting the devil is to destroy what- 
ever of the world remains in us, in order to raise for God, 
upon its ruins, a building all of love. Then shall we begin, 
in this fleeting Hfe, to love God as we shall love him in 
eternity. 

" We scarce conceive how easy it is to rob God of his 
due, in our friendship with the most virtuous persons, until 
they are torn from us by death. But if this loss produce 



ADVICE TO THOSE PROFESSING HOLINESS. 213 

lasting sorrow, that is a clear proof that we had before two 
treasures, between which we divided our heart. 

" Y. If, after having renounced all, we do not watch in- 
cessantly, and beseech God to accompany our vigilance 
with his, we shall be again entangled and overcome. 

'* As the most dangerous winds may enter little openings, 
so the devil never enters more dangerously than by little, 
unobseiTed incidents, which seem to be nothing, yet insensi- 
bly open the heart to great temptations. 

" It is good to renew ourselves from time to time, by 
closely examining the state of our souls, as if we had never 
done it before ; for nothing tends more to the full assurance 
of faith, than to keep ourselves by this means in humihty, 
and the exercise of all good works. 

"To continual watchfulness and prayer ought to be 
added continual employment. For grace flies a vacuum as 
well as nature ; and the devil fills whatever Grod does not fill. 

" There is no faithfulness like that which ought to be be- 
tween a guide of souls and the person directed by him. 
They ought continually to regard each other in God, and 
closely to examine themselves, whether all their thoughts 
are pure, and all their words directed with Christian discre- 
tion. Other affairs are only the things of men ; but these 
are pecuharly the things of God. 

" 8. The words of St. Paul, ' No man can call Jesus Lord, 
but by the Holy Ghost,' show us the necessity of eying God 
in our good works, and even in our minutest thoughts ; 
knowing that none are pleasing to him but those which he 
forms in us and with us. From hence we learn that we 
cannot serve him, unless he use our tongue, hands, and 
heart, to do by himself and his Spirit whatever he would 
have us to do. 



214 ADVICE TO THOSE PROFESSING HOLINESS. 

*' If we were not utterly impotent, our good works would 
be our own property ; whereas now they belong wholly to 
God, because they proceed from him and his grace r while 
raising our works, and making them all divine, he honours 
himself in us through them. ; 

" One of the principal rules of religion is, to lose no oc- 
casion of serving God. And since he is invisible to our 
eyes, we are to serve him in our neighbour; which he re- 
ceives as if done to himself in person, standing visibly be- 
fore us. 

" God does not love men that are inconstant, nor good 
works that are intermitted. Nothing is pleasing to him, but 
what has a resemblance of his own immutability. 

"A constant attention to the work which God intrusts us 
with, is a mark of soHd piety." 

These advices of Mr. Wesley are so important, that we 
cannot too highly commend them to your attention. They 
are quite as applicable now as when they were first pub- 
lished. How wonderful was the illumination, how profound 
the spiritual discernment of this great, good man ! 

In addition to the above, we wish to call your attention 
to some other points of great moment. 

Would you retain the high state to which, in the un- 
speakable mercy and goodness of God you have been lifted, 
and would you cause others to see, and take knowledge of 
you, that you have been with Jesus, to feel the power and 
influence of your piety— would you spread abroad the 
savour of this grace — what shall you do? Dwell long 
and prayerfully upon this question — you cannot be better 
employed. Beware of deception ! 

Do not attach too much importance to profession : here is 
one point where you are likely to be misled, hence the 



ADVICE TO THOSE PROFESSING HOLINESS. 215 

greater need of caution. Mr. Wesley and Mr. Fletcher 
found it necessary to advise a discreet and cautious, a well- 
timed profession, in theii' day ; the admonition is certainly 
quite as much needed now. There may be times when, if 
you live in this grace, it will be well and profitable to de- 
clare it; but there will be other times, when you should not 
introduce it. Let your life generally declare for you; and 
when the circumstances seem to demand spoken testimony, 
be careful that it be not overwrought, that it be free from 
ostentation, that it be in great humility and self-abase- 
ment. Do not fall into the delusion, that profession should 
be confidently and often made. Depend upon it> it will 
savour more of pride than grace ; it will influence backward 
more than forward. You are tempted that it is for the 
glory of God. I very much doubt whether this is not 
sometimes a snare. This advice is particularly urged, un- 
less your life is such as to admit of no question either of your 
sincerity or correctness. Do not, at your peril, if in your 
family, or business, or in any of the walks of life, or if in 
your inward tempers, you find ground for suspicion of yom-- 
self, — do not imagine to repau^ this suspicion, by the bold- 
ness of your profession. This is nothing short of deception ; 
it cannot help you, but must involve you in deeper con- 
demnation. Always remember your numerous, and it may 
be great, frailties, and know that men see them, and take 
account of them. Humility becomes you, and disarms 
them. Be careful, therefore, to exalt the grace of God, by 
abasing youi'self ; and yet, do not dishonour the grace of 
God, by pleading it as an apology for your sins. This is 
intended for your good ; and if your state corresponds with 
your profession, you will not resent it. There is one con- 
sideration which will beai' weight vnth you : allowing that 



216 ADVICE TO THOSE PROFESSING HOLINESS. 

boldness would answer for you, it certainly would not an- 
swer for all. Yet the very ones who ought to be silent 
will be most likely to imitate you. It would, therefore, be 
better for you to give no countenance to their imprudent 
and injurious rashness, by observing the utmost prudence 
in the manner of your own witnessing. Upon this subject 
Mr. Wesley holds the following language : — 

'' Q. Suppose one had attained to this, would you advise 
him to speak of it ? 

" A. At first, perhaps, he would scarce be able to refrain, 
the fire would be so hot within him ; his desire to declare 
the loving-kindness of the Lord carrying him away like a tor- 
rent. But afterward he might; and then it would be ad- 
visable not to speak of it to them that know not God ; (it 
is most likely it would only provoke them to contradict and 
blaspheme ;) nor to others, without some particular reason, 
without some good in view. And then he should have 
especial care to avoid all appearance of boasting ; to speak 
with the deepest humility and reverence, giving all the 
glory to God," 

Do not be over anxious to believe that you are sanctified, 
you will know it when it comes ; or if, indeed, you should 
not have the clear witness, it is better to possess it without 
knowing, than to believe you have it when you have it not. 
But are you ready to say. Must I not have faith before I 
have the witness ? And we answer. Yes. But be not mis- 
led here. It is not faith to believe you are sanctified : for 
if love and faith precede the work, then your faith would 
be false ; and this false faith would be the condition of the 
great work of holiness. Be not, therefore, over anxious to 
believe you are sanctified. Rather wait in earnest prayer 
and trusting in God until you have a clear witness. Do not 



ADVICE TO THOSE PR0FE3SIKG HOLINESS. 21 Y 

refuse to believe when there is evidence to justify faith, but 
neither hasten to beheve in advance of the evidence, Never 
forget that the faith which saves, in none of its stages, has 
regard to yourseh^, but to God. It is not to believe that 
you are justified, or sanctified, but to trust in God for the 
blessing you desire. How most ruinous is that instruction 
which tui-ns the eye of the inquirer away from God to him- 
self, teaching him to beheve something with regard to 
himself, rather than to chng alone to God ! It may dis- 
tress you for a time to be without the witness you desire, 
but it is a small matter compared with the work itself; 
hence, be much more concerned about the latter than the 
former. 

Do not depreciate the blessing of justification. Great 
wrong has been unwittingly done by unadvised opinions 
and expressions, on the part of those who profess a higher 
state of grace, with regard to justifying grace, in ordinary 
Christian experience. This is, and always must be, fruitful 
of several injurious results. It savours of pride, it pro- 
vokes unkind feeling, it is obviously erroneous. 

Justification is represented as an unsafe state, as but little 
better, if any, than impenitency ; and Christians not actually 
in the enjoyment of, or earnestly seeking after, a higher 
state of grace, are considered but little more secure than 
the men of the world. 

Justifying grace is a great blessing, it cannot be too liighly 

prized. A justified soul cannot be lost, if it do not fall ; it has 

a title to heaven — no power can deprive it of its inheritance. 

In this it is no less secui'e than the sanctified soul. It does 

not, indeed, enjoy all that it might and should enjoy here ; 

but still it is not without high and glorious blessings. But 

will the merely justified get to heaven without sanctifica- 

10 



218 ADVICE TO THOSE PROFESSING HOLINESS. 

tion ? By no means ; but they will be sanctified. They are 
God's children ; they cannot, if they do not forfeit the rela- 
tion, fail of the inheritance. Holiness is a privilege, as such 
let it always be taught. But that justification will bring its 
possessor to heaven is no less a truth, and it must never be 
surrendered. 

And we subjoin here this other remark : many Christians 
who make no pretensions to a higher state than that of 
ordinary Christian experience, do certainly live in a manner, 
and evince such deep and earnest piety, as to make them 
compare favourably, nay, I may say with advantage, with 
most of those who claim, and it may be justly, to have made 
higher attainments : it becomes us, therefore, to be cautious 
how we pass condemnation upon them. 

A word of counsel to those who do not profess to have 
attained. If you are a Christian, you feel the need of entire 
conformity to the will of God in all things ; you would not 
intentionally injure or hinder, but would in every way pro- 
mote this great work, both in yourself and others. This is 
your feeling, we know ; but it may be you are, nevertheless, 
under influences which lead you astray. Have you not 
allowed yourself to become indifferent to the great work of 
holiness, or, it may be, even prejudiced against it ? Do you 
not sometimes speak of it in an unbecoming manner ? . I have 
sometimes heard even ministers say, with a sneer, of some er- 
ring, or it may be not erring Christian, he is a sanctified one ! 
How such conduct must grieve the Spirit of God ! How 
unbecoming a disciple of Christ — still, how much more un- 
comely in a minister who believes and preaches this glorious 
doctrine ! As you love God, and would not grieve his 
Spirit ; as you love the Church, and would not let down or 
bring contempt on the simplicity and purity of religion, be 



ADVICE TO THOSE PROFESSING HOLINESS. 219 

cautious bow you feel and speak in this connexion. Be 
not a shame to yourselves, in thus setting the seal of hy- 
pocrisy on your own profession. Rather forgetting the 
things which are behind, press forward to the mark of your 
high calling of God in Christ Jesus. rest not until you 
attain to this glorious experience ; if others who profess it 
come short of living it, and so fill yOu with sorrow and al- 
most impatience, do you obtain it, and live it before thera, 
and cause your silent example, and not your indifference, to 
be their reproof. And I beg of you to remember to what 
you are called ; and as you love God and hope for his smiles, 
do not permit yourself to come short. 

You may pass along with some comfort and good hope, 
and with some progress, but be not satisfied until you attain 
fully. Anything short of holiness is not the end of your 
faith. 

As peculiarly suited to encourage young Christians, we 
close this treatise with a beautiful extract from that enter- 
taining work, Wise's Path of Life. It will scarcely be read 
without profit — without awakening new and more earnest 
longings after a higher life. 

" The blessed Jesus said, ' I will give you rest.' But 
the fluctuating, changeful, mournful experience of most 
professing believers is anythmg but rest — it is often labour, 
pain, and sorrow. 

" Why is this ? Must it be so ? Is it unavoidable ? 
These queries the young convert cannot avoid putting to 
his own heart, and in reference to his own experience. It 
is well to do so. But it is important to solve them cor- 
rectly. 

" The truth is, that there is not the least necessity 
for a sad and lamentable experience in any child of God. 



220 ADVICE TO THOSE PROFESSING HOLINESS. 

Divine commands, Di^dne promises, Scripture examples, 
and numerous living witnesses, incontestably prove it to 
be God's will that the disciple should be holy in heart and 
in life. 

" The enjoyment of holiness is sweet indeed. ISTone but 
the 'pure in heart' know what the word *rest' implies. 
Here is a statement from one who had spent several years in 
suffering the unrest of an unsanctified believer, and who, 
having subsequently attained and enjoyed the blessing of 
holiness for four years, gave this testimony. ' The prevail- 
ing state of my mind has been in no wise that of high 
emotions. On the contrary, there has been great calmness, 
placidity, and quiet of mind ; a freedom from excitement, 
or agitation of feeling. I have often thought that peace 
was the peculiar, the special state of mind belonging to 
Christ's disciples, as he said, " Peace I leave with you, my 
peace I give unto you." ' 

" How desirable a state is this ! ' Great calmness, pla- 
cidity, and quiet of mind,' during a period of four years ! 
"What soul on earth, beside the sanctified one, can produce 
such an experience ? What can the most aspiring heart 
desire more ? 

" Why do not all Christians gain this blessed state — this 
sublime serenity of mind ? And why especially do not the 
sincere and humble, who really desire it, enter into this 
sweet state? 

" The reason why multitudes of Church members are not 
holy is because they do not seek to be so. They are 
worldly, vain, or idle. They are loungers and slumberers 
in the vineyard of Jesus Christ. It will be a miracle if, 
when the bridegroom appears, they are not numbered with 
the sleeping wgins. 



ADVICE TO THOSE PROFESSING HOLINESS. 221 

" But it is not so with all. Many desire a higher and 
better experience, They read, pray, resolve, weep, struggle, 
and after all, make little progress in the way of holiness. 
Why is this ? 

" One chief reason is, that such seekers too often labour 
to mend their religious characters instead of aiming at the 
purification of their hearts ; or, to express myself differently, 
they aim at the purification of their hearts by improving 
their characters, by striving to subdue particular sins. Let 
me give you an example, to illustrate my meaning. 

" I was once very intimate vvdth a young man whom I 
will name Joseph. Shortly after his conversion, he was in- 
troduced to a poor sister, whose employment was washing 
and ironing. But though she was poor in circumstances, 
she was rich in faith ; she was a living example of the power 
of Jesus Christ to cleanse the heart from all sin ; and she 
soon drew the attention of my friend Joseph to the subject 
of Christian holiness. He was sincere and earnest, and 
therefore received her counsels with profit. After one or 
two interviews, he seriously engaged in an effort to obtain 
complete sanctification. 

" His attention was first directed to a discovery of the 
principal defects in liis character. He saw himself strongly 
inchned to pride, to impetuosity of temper, to envy, and to 
covetousness. Over these sinful inchnations he mourned 
and prayed. He resolved to overcome them. 

" * I will not yield to pride,' he said to himself. That 
same evening he was requested to pray in a social meeting. 
He had great liberty of expression. * How eloquently I 
prayed to-night! The brethren will think me to be very 
pious and talented,' was' his inward thought as he closed 
his prayer. He yielded to the suggestion, and indulged in 



222 ADVICE TO THOSE PROFESSING HOLINESS. 

very self-complacent feelings. * Is not this pride ?' his con 
science at length whispered. Poor Joseph ! His spirits sunk, 
and he went home dejected. 

" Confessing his sin, he reneAved his resolutions. The 
next day some one said to him : — 

" ' Joseph, do you know how you offended Mr. C — last 
night ?' 

*''No! How?' 

" * Why, in your prayer ?' 

" * How did my prayer offend him ?' 

*' ' He says you displayed a vain, pompous spirit, and 
that it will not be safe to put you forward too fast.' 

" Joseph coloured and replied, ' I think the old man had 
better mind his own business. He don't like young men, 
and I don't mean to care anything about him.' These last 
words were spoken with an e^ddently excited temper. Poor 
Joseph ! Then he again recollected himself; he felt subdued 
and conquered. ' Alas ! alas ! I never shall be holy,' was 
his inward exclamation. 

" These struggles with inward evils and characteristic 
sins, were continued and renewed. Indeed they formed the 
history of his experience for several months. He made but 
small progress in his endeavours to check the growth of 
sinful feeling, and, at last, sunk down to a level with the 
ordinary professor, making scarcely an effort after a pure 
heart. 

*'Why did Joseph fail of success? He was sincere, 
earnest, and willing to be purified. Yet it is not wonderful 
that he failed. It would have been wonderful if he had 
succeeded. His efforts were misdirected. The following 
incidents will serve to explain his mistake. 

** Near to a village in Europe there was once a large 



ADVICE TO THOSE PROFESSING HOLINESS. 223 

morass. Its stagnant waters created a fatal malaria. The 
atmosphere, burdened with the exhalations of the morass, 
poisoned the people. It became a serious question whether 
they should forsake their homes or drain the morass. After 
due deliberation they resolved to do the latter. 

" Drains were cut to conduct the waters away, but the 
labours of the day were neutralized during the night. What 
was drawn oil by the drain, was replenished from some 
secret source ; and, after prodigious labours, the morass was 
still undrained — the malaria remained. 

"At last they conceived the very obvious idea that 
some spring supplied the morass. If that could be dis- 
covered and its waters drawn off by a fitting channel, 
then the morass would become dry. Happy thought! 
The spring was found, the channel formed, and the un- 
healthy morass w.as converted into fertile fields and lovely 
gardens. 

" Now does the reader understand the cause of Joseph's 
failure ? He was like these villagers. They aimed at de- 
stroying an efi'ect while the cause remained. So did Joseph. 
He tried to remove pride, temper, and the like, from his 
character, while the carnal heart, from which these evils 
sprung, remained. He did not succeed. Of course he 
could not. He could not help doing and feeling as he did, 
while his heart was unsanctified. Like the spring, it kept 
sending out its corrupt streams, and he could not prevent 
their overflow upon his life. Had he taken his heart to the 
fountain opened in Jemsalem, and submitted it to the sancti- 
fying influence of the blood of Christ, his defects of cha- 
racter would have disappeared with the corruption of his 
heart. 

" Here, then, is an important truth to be written on the 



224 ADVICE TO THOSE PROFESSING HOLINESS?, 

young convert's mind. All defects of character originate irs 
the heart. All your pride, your vanity, your evil tempers,, 
your covetousness, and your various other failings, pro- 
ceed from the undestroyed carnality of the heart,- as the 
Saviour said : * Out of the heart proceed evil thoughts^ 
murders, adulteries, fornications, thefts, false witness, blas- 
phemies.^ 

" The influence of the heart on the character is strikingly 
shown in the following fact. ' Some winters ago two friends 
were travelling in Lapland. To protect themselves against 
the extreme rigour of the season, they had enveloped them- 
selves in thick foldings of garm^ents, and were well wrapped 
in fur. Notwithstanding all these precautions the cold wa& 
almost insufferable. In the course of their journey through 
one of the glens of that country, they perceived the body 
of a man nearly covered with snow. Vf hen they reached 
him, he appeared frost-bitten and dead. What was to be 
done. They were both enfeebled by the frost, breathing an 
atmosphere of snow and shivering with the cold. One of 
the travellers proposed, that as they could do the frost- 
bitten man no good, they should leave him and make the 
best of their way to the distant inn. The other felt the 
spark of compassionate benevolence kindhng in his breast,. 
and began the work of restoring animation, v/hile his com- 
panion shivered and shuddered on to the distant village. 
His efforts were at first very feeble, but as he persevered he 
became warm. His benevolent labour was crowned with 
success, animation was restored, and a man was saved from 
death. 

" Here may be seen two men with hearts of an opposite 
kind — one selfish, the other benevolent. The selfish heart 
was wilhng the poor traveller should die in the snow; 



ADVICE TO THOSE PROFESSING- HOLINESS. 225 

the benevolent heart was not willing he should so perish. 
Hence the difference in their conduct. The one passed on, 
the other stopped and saved a life. 

"Holiness, therefore, is to be sought for in the heart. 
That must be made right, and the life, the character will, 
of necessity, be right also. 

*' But how is that purity of heart to be gained ? Does 
not the young convert wish to know ? ! is he not in a 
flame of desire to be the possessor of a holy heart ? If so, 
I will endeavour to point out the royal road — the way cast 
up for the redeemed. 

."The first thing necessary to entire sanctification is a 
willingness to he sanctified. This implies a fixed decision 
to be entirely the Lord's — to consecrate the whole soul, 
with the body, to the service of Almighty God. The seeker 
after a full salvation, must bring himself, without the least 
reserve, and dedicate the offering forever to the work and 
service of Jehovah. 

"This consecration made, nothing more is required but 

simple faith in Jesus Christ. This faith comprehends an 

undoubting behef in the entire willingness of God to sanctify, 

according to his promise, and also an unshrinking confidence 

that he does accept and purify in the instant that the act 

of self-consecration is performed. Not, indeed, because of 

that act, but because he has promised to do so for the sake 

of Jesus Christ ; the act of self-consecration being nothing 

more than placing ourselves on the spot where God has 

promised to meet us. It has no merit ; it does not procure 

the sanctifying Spirit. No ; it is only the proper posture 

of a spirit waiting to receive a free gift, at the hands of a 

Divine Sovereign. The hlood of Jesus, and that alone, is the 

meritorious cause — the all-victorious motive which moves 
10* 



226 ADVICE TO THOSE PROFESSING HOLINESS. 

our iieavenly Father to put his sanctifying Spirit into the 
behever's heart. Upon that blood, therefore, must the con- 
vert depend, when asking for a holy heart. 

" Come then, my young reader, and devote yourself in 
this glorious and evangelical manner to the service of God ! 
Grasp your high calling's privilege. Be assured that you 
are not excluded from its enjoyments. The precious pro- 
mises are not given to particular, favoured persons ; they 
are given by God, who is no respecter of persons, to the 
Church — to all true believers. They are yours — freely be- 
stowed to be freely enjoyed. O embrace them ! Be like 
Abraham, persuaded of their truth. Resolutely cast your- 
self upon them. How strong are the inducements to do 
so ! What superior enjoyment is afforded by a life of holi- 
ness, over a life of cold lukewarmness ! What power it 
bestows to do good ! Sanctified to God, your endurance 
to the end is far more probable than if you settle down 
into a state of religious ease. Then, how much more honour 
you will bring to your Saviour ! Let Him stamp you with 
his pure image, and men will glorify Him for the power of 
His grace, as manifested through you. ISTor is it in this 
life alone you will reap the fruits of hohness ; in the life 
to come a brighter crown, a higher dignity, superior enjoy- 
ment, greater nearness to Christ, will be your eternal 
reward." 



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